THE PRACTICE OF GODLINESS; OR BRIEF RULES Directing Christians how to keep their hearts in a constant holy frame, and how to order their Conversation aright.  
With an Addition concerning Self-Examination, and the Nature of Faith.  
The second Edition Revised and Corrected.  
By HENRY LUKIN Minister of the Gospel.  Pro. 4.23. Keep thine heart with all diligence. Psal. 50.23. To him that ordereth his conversation aright, will I show the salvation of God. 
London, Printed by A.M. for Tho. Vnderhill in Paul's Churchyard, near the little North Door. 1659.   

To The Right Worshipful Mrs Elizabeth Masham.  
BEing now upon a review of this small Treatise, to send it a second time to the Press, I thought it a fit season to dedicate it to you, both particularly to commend to you the practice of the Rules therein contained, and likewise that I might here take occasion to give you some Directions for the right improvement of that affliction under which it hath pleased the Lord of late to exercise you. And although it may be said, that this might have been done rather in the car, than thus on the house top; yet I have chosen rather to do it thus publicly, both for your sake, that you might reckon yourself the more obliged to observe them, while the world is witness that you wanted not advice and admonition; and likewise for the sake of others, that (if these Directions be of any use) others may have the benefit of them. I was much induced here to by the complaint which I heard you make, when God had brought you back from the gates of death, and Patience had had its perfect work, in bearing that heavy burden which you lay under, viz. that your greatest work was yet behind: reckoning it an harder matter to improve an affliction then to undergo it. And indeed so it is, as appears plainly by the instance of Hezekiah, who was a good man, and did much good in the beginning of his reign, as we may read 2 Chron. 29. and he had the comfort of it when he came to lie on his sickbed, Isa. 38.3. And how did he plead for the continuance of his life? Vers. 19 Doubtless upon a good intention, and hope of living (as he had before done) to the glory of God, and doing good in his generation: But he turned aside as a broken bow, Psal. 78.58. He miss the mark which (without question) he sincerely aimed at. We read of his pomp and worldly greatness (through the abuse of which he entailed a curse upon his people whom he lest behind him) but little of his goodness, only that he repent and humbled himself, and so saved his own soul, 2 Chron. 32.25. etc.  
Now these things are written for our instruction, that we might not fall by the same example of ingratitude. It is an observation of a Learned man (the Lord Verulam) that prosperity belongs to the Blessings of the old Testament, adversity to the Blessings of the New. Something indeed there is in his observation, but I am sure, correction accompanied with instruction, was then a Blessing, Psal. 94.12. And without this it is not yet a Blessing, Heb. 12.11.  
Now that we may know what use to make of affliction, or what lesson we are to learn thereby, we must understand that God sometimes sends affliction on some special errand, with respect to some particular sin. And this is evident, either when God dealeth with men by retaliation, as in the case of Adonibezek, Judg. 1.7. or by punishing men in such things as have been the instruments of their sin, as he made Jeroboams arm whither which he stretched forth against the Prophet, 1 King. 13.4. and many Instances there are of this kind. Sometimes God makes that which is the natural effect of men's sin, to be the moral effect, or punishment of it. Thus he punisheth luxury with diseases in the body, Job 20.11. Idleness with poverty, Prov. 23.21, etc. and fills men with the sruit of their own do. Sometimes God bringeth some special sin to remembrance, and awakens conscience to smite them for it, as in the case of joseph's Brethren, Gen. 42.21. Sometimes God saith (in effect) to us, as Christ to Peter, What I do, thou knowest not now, but thou shalt know, Joh. 13.7. At present we may not know the particular meaning of an affliction, but may understand it better afterwards. But (as the Schoolmen observe) to speak strictly and properly, God hath no end without himself. But when we say, this or that is God's end in such a passage of his providence which he exerciseth us with, or in such a gist which he bestows on us, the meaning is, that it doth of itself conduce to such an end, or is to be improved by us thereunto. Wherefore till it be more evident, what is the special use of any affliction, we must consider what improvement in general may be made of it. And there are five things which I shall propound to your consideration for this end.  
First, Consider what was your greatest comfort, and stood you in greatest stead in the time of distress, that so you may know what to put the greatest price and value upon, and how to prepare for what trials may befall you in time to come: for the remedies which you have found effectual at one time, will be useful to you at another; and we keep the receipts of those things by us which we have found to be good by experience. Was it any worldly enjoyment? These I am sure you complained of as miserable Comforters. Can you not rather say with David, Psal. 94.9. In the multitude of my thoughts within me, thy comforts, O Lord, have refreshed my soul! Oh let not the consolations of God, be small with you! Job 15.11. Labour for more clear evidence of his loving kindness; prise it more than life. And though you should want many other comforts, bless him for this as long as you live, Psal. 63.3, 4. Was not the Word of God your chief stay and support? Say with David Psal. 119.93. I will never forget thy Precepts, for with them thou hast quickened me. See vers. 49, 50, 54, 97. Was not the testimony of your conscience concerning your sincerity, your great comfort and rejoicing? 2 Cor. 1.12. Exercise yourself continually to have a conscience void of offence in the sight of God and man, Act. 24.16.  
Secondly, Consider what was your greatest trouble in your affliction, that so you may take heed of providing sorrow for yourself against the time to come. Was it a sense of the neglect of your duty in any thing, or of any thing wherein you have exceeded? Job. 36.9. (For who is it that can say they have herein made their hearts clean? Say unto God (through his Grace) You will do so no more, Job. 34.32. Was it the leaving of any worldly comforts? Be losing your affections from these things every day by the study of mortification, and take heed of letting your heart cleave to these things, for than you will have the greater trouble at parting. Was it the thought of leaving any that are dear to you, in doubt of their state and condition? labour the more earnestly (by your Prayers, Counsels, Examples) to have Jesus Christ form in them, Gal. 4.19. and learn to cast all your care upon the Lord, 1 Pet. 5.7. that so you may with more comfort and satisfaction leave them hereafter.  
Thirdly, Consider what special experiences you had of the goodness of God in your affliction. Had you not received the sentence of death in yourself, 2 Cor. 1.9. and yet God was ' entreated for you, resolve with Divid, Psalm. 116.1, 2. that you will love the Lord for it, and that Prayer shall be your constant resuge so long as you live. Did you not find that really verified, Deut. 32. 3●. that when your strength was gone, the Lord repent himself concerning you, and was the strength of your heart, Psal. 26.37. Never distrust his power or gracious care and providence whatsoever straits you may be brought into. Did you not find his Grace sufficient for you? 2 Cor. 12.9. How oft have I heard you say formerly, That it is an easy matter to believe when our Faith is not put to it; or to cast ourselves upon Jesus Christ for salvation in the time of health and prosperity? but the trial of Faith would be when we come into straits, or draw nigh to the King of terrors. Were you not in your own apprehension even stepping into the grave? Yet then (through grace) you were able, with as much quietness and confidence as ever, to venture your soul upon a Promise, and to stay yourself upon Jesus Christ. This is one precious fruit of affliction. Tribulation worketh patience, and patience experience, and experience hope, Rom. 5.3. The trial of Faith is much more precious than gold, 1 Pet. 1.7. In the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, agreeing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Or if (as Glassius thinks) the words are to be rendered pro●ata fides, the former Substantive being put for an Adjective, yet the sense is the same, viz that it is a tried Faith, that is more precious than gold.  
Fourthly, Consider the smart and heaviness of afflicton, and learn hence what sin is, that brings forth such bitter sruits. Remember the wearisome nights and days which you spent, and consider how hell will be endured; if affliction on the body for a few days be so grievous to be born; and learn to pity those that are in the like condition. You know the heart of those that are in affliction, Exo. 23.9.  
Fifthly, Consider your own promises and resolutions which you made in your affliction. When Sigismond the Emperor, asked the Bishop of Colen, What he should do to be happy; he bade him live as he promised to do the last time he had the gout or stone. Jacob promised what great things he would do, if God would be with him in his journey, Gen. 28.21, 22. but God must put Jacob in mind of his promise, when he had answered his prayer, Gen. 35.2. We should learn of David to pay our vows to the Lord, which we make in the time of our distress, Psal. 66.13, 14.  
Now for your help in this work, first writ down these things which I have here proposed to your consideration. We have the writing of Hezekiah when he was sick and recovered again, Isa. 38.9. And so we find many other godly men in Scripture, leaving such things on Record. What they said in their affliction, what they suffered, how they prayed, how God answered them.  
Secondly, Be oft reading over these things to revive the remembrance of them, that you may keep your heart duly affected with them. David hath some Psalms to bring to remembrance, Psal. 38. and Psal. 70. that is to preserve the remembrance of such things as I have here set down.  
Thirdly, Pray with David 1 Chron. 29.18. that God would keep these things in the imagination of the thought of your heart always, and incline your heart to him.  
And for the fastening of these things, consider,  
1. It is a provoking sin, and a sign of an evil frame of heart, not to be bettered by affliction, Isa. 1.4, 5. Jer. 2.30.  
2. We lose our sufferings, and are most miserable (as Austin saith) if we be never the better for them, ' Its sad indeed, to suffer so much in vain, and to have no advantage thereby, Gal. 3.3. It would trouble us to take a great deal of unpleasing physic, and pay dear for it, and get no good by it.  
3. Where God intends good to any, if lesser afflictions will not serve turn, he will lay on greater; as we may read at large, Leu. 26. and if he give over any, while they are incorrigible, it is in judgement, and severe displeasure, Isa. 1.5. Hos. 4.17.  
Now my hearts desire, and earnest Prayer to God for you, is, That he would long continue you to be a blessing in the place wherein he hath set you, that your Family may be as it hath long been, a Seminary to the Church of God, that Religion may still thrive under the shadow of it, and that the same Faith may dwell in your Children, which hath dwelled in their Parents, and Parents Parents; that they may stand up in their Generations, to fill up their places, and to be followers of them in their integrity and usefulness: For this would be the joy and crown of rejoicing of  
Your Servant, for Christ's sake, H.I. May 30. 1659.   

THE INTRODUCTION, Persuading to the practice of the following DIRECTIONS, and answering such Objections as are ordinarily made against such a Practice.  
IF thou art one that fearest God, and wouldst gladly walk so as to please him, if thou desirest to exercise thyself unto godliness, to follow after righteousness, godliness, faith, love, patience, meekness, to fight the good fight of faith, to lay hold on eternal life, to get well through an evil world, and to keep thyself unspotted of it; this little Book was intended for thine use: and I hope thou wilt, if thou shalt read it, find it fitted thereto. I confess upon a review of what I had done, in drawing up these Directions, I begun to fear that I might injure the Reader by my studied brevity: I thought some might overlook many things which are of special use in a Christians practice, because I have not insisted on them, but heaped them together in short La●onismes; and that others (which are more weak) might not so easily understand many things for want of a larger explication, or instances for the illustration of them. For I confess I was the more incurious in the composing hereof, because I had therein a chief respect to those that have attended my Ministry, (wherein I have at several times more fully explained the things contained therein) who will be able by these short Memorials, (I hope) to call to mind what they have formerly heard, and after my departure, to have them in remembrance. But I was a little eased of my fears, when I considered that these things were of daily use to Christians, and therefore they would be put upon a frequent perusal of them, whereby they may more easily both remark and understand those things, which in one cursory reading might escape their observation: yea I have enlarged somewhat where I thought most needful (which hath occasioned that disproportion of parts which thou mayest observe in the Book; for it is plainness and usefulness, not neatness or symmetry, which I have aimed at. And now Reader, what arguments shall I use to encourage or persuade thee to follow these Directions, when thou hast read them? If there be any regard to be had to the glory of God, to the good of others, to the peace and happiness of thine own soul, think on these things.  
First, This is the way to glorify God in your conversations, when you walk blameless, and harmless as his Children, without rebuke, shining as lights in the world, Phil. 2.15. Mat. 5.16. Joh. 15.8. and the Name of God is dishonoured by the lose, careless walking of Christians, Rom. 2.23, 24.  
Secondly, This will be a means to recover the lost credit of Christianity, Christians are not so singular as they should be, Mat. 5.47. they are too much fashioned to this world, Rom. 12.2. hereby profane ones are hardened against the ways of God; others confirmed in their prejudice against the principles of our profession, [the imputation of Christ's Righteousness to our justification, the necessity of his grace to our sanctification, the certain perseverance of believers, etc.] and all the arguments which we can use to vindicate them from the imputation of cherishing licentiousness, will never convince gainsayers, unless we enforce them by the real proofs of an holy conversation. See then that you walk circumspectly, Ephes. 5.15. that you may by well-doing put to stlence the ignorance of foolish men, 1 Pet. 2.15. That you may cut off eccasion from those that desire occasion, that wherein they glory, they may be found even as you, 2 Cor. 11.12.  
3. This will be a means to gain those that are without, 1 Pet. 3.1. and to provoke to emulation, those that are within, 2 Cor. 9.2.  
4. This will be a good means to make your calling and election sure, 2 Pet. 1.10. compared with ver. 5. In the 10th. verse the Apostle doth reinforce his exhortation (which he had laid down in the 5th. verse, by a new argument; as if he had said, the rather give diligence to add to faith virtue, etc. to the end you may make your calling and election sure.  
5. This will be the way to have comfort both in life and death, the testimony of a good conscience will be a comfort to us in every condition, 2 Cor. 1.12. especially when we come to lie down in the dust of death, 2 Tim. 4.7. Some will object (it may be) that this is more than needs, and why should we impose any unnecessary burden, upon Christians? To this I must say, that it is an unsavoury objection, and not becoming a godly man. To inquire only what is necessary, and what we must do, if we will get to Heaven, argues more self-love, then love to God; more care of our own welfare, then of the glory of God, or how we may do those things which may please him.  
2. If all the rules which I have given, be not necessary by virtue of any special command, (as I am sure most of them are,) yet they are necessary as means to order our conversation aright. But if thine objection be intended chief against this particular model which I have drawn up, after so many Treatises on the same subject; I confess than I shall not have so much to say against it; I freely acknowledge that many worthy men have laboured herein, more fit in many respects for such an undertaking then myself: and I must leave every one to their liberty, to use such helps as seem best to them; only this I shall say, that I think I have not only done that which was done before. Some have indeed written excellently at large of these things, but some Christians cannot so easily read larger Treatises, nor so easily gather up the sum of them to carry in their minds; these short rules may be useful to such; and those that have leisure and opportunity, may make use of them for the clearer explication of these. Some have written excellent brief Manuals, but have insisted much upon such things as I have here purposely omitted, that I might not actum agere, as vows, meditations, and the use thereof in quickening affections, and strengthening resolution's: if thou savourest the things that be of God, I dare commend to thee what hath been written on this subject, by my worthy Friend Mr Tho White. Others have written indeed excellent things on this Subject; but there is in their Books such a mixture of Popish principles and superstition, that weaker Christians which have not their senses exercised to discern good and evil, can scarce without danger make use of them. In what I have here written I know nothing that is called in question, (especially in the Directions,) by any sober man: for I have kept within the safe bounds of acknowledged truths, to free the Reader from all suspicion, (at least from all danger) of being misled into any unsafe paths. If any shall object against the strictness of this exercise, or course of life, I need say no more to shame such an objection, but to set before you some brief instances of the heathen piety, showing how far they went by the light of nature in the observation of these rules which I have laid down; their high esteem of godliness in general, above all other things, they very oft discover in their writings; but we have frequent instances of their practice thereof, in particular duties, as Prayer. It is said of Socrates, that his life was nothing but a continual Prayer, so frequent was he therein; one passage whereof is reported to be, Date ut sim pulcher intus, & honestus, which is in effect the same with that of David, Psal. 51.10. Create in me a clean heart, and renew in me a right spirit. Seneca is an eminent example of Ethnic devotion, (I know how he is accused by some, of contradicting his principles by his practices; yet it appears what their convictions were, however their corrupt affections might prevail against them,) how we should improve the consideration of God's omnipresence; See Senec. Epist. 10. how we should improve the consideration of his providence, Epist. 107. how we should exercise virtue in every condition, Epist. 85. how we should apply ourselves to God in Prayer, Epist. 41. how we should behave ourselves in Prayer, Epist. 10. what respect we should have to death and the judgement to come, Epist. 4, 12, 26. how careful we should be in the spending of our time, lib. de brevitate vitae, in which book he inveighs much against men's profuse expense of their time, of which alone we may be innocently covetous. Of the choice of our company, Epist. 7. and our carriage therein. Epist. 10. Sic vive cum hominibus tanquam Deus videat; sic loquere cum Deo tanquam bomines audiant; we should so converse with men as if God looked on, so speak to God in Prayer, as if men heard us. And of taking an account of ourselves every night, how we have spent the day past, we have an admirable example, lib. 3. de Ira, cap. 36. and this last was an ordinary practice with devouter heathens; concerning which, there are famous precepts of Pythagoras in his Golden verses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

i.e. Nec prius in dulcem declines, lumina somnum,  
Omnia quam longi reputaveris acta dici,  
Quo praetergressus, quid factum in tempore, quid non,  
Si dicta & facta per omnia ingredients,  
Ortuque & vespere cuncta revolvens,  
Offensus pravis, da palmam & premia rectis.   
The sum of which is, that we should give no sleep to our eyes, nor slumber to our eyelids, till we have examined and passed sentence upon all the actions of the day, approving the good, and condemning the evil.  
Vid. Arriani Epictet. lib. 3. cap. 10. Auson. Edyll. 8. Much more to like purpose we might be furnished with, out of Plutarch, Epictetus, De la Moth le Vayer, de la Vertu des Payens, etc. To speak nothing of their putting out their eyes, casting away their riches, retiring from the society of men, that they might devote themselyes to a contemplative life; practices which our Christian profession doth not require, nor the Scriptures allow. The former things having the approbation of the Word of God, and the concurrent practice, of holy men mentioned therein, may shame Christians that have more obligations upon them, more light, more means of grace, more assistance of the Spirit, than these heathens had.  
Lastly, Some may object against this course, that it is very difficult to observe so many rules, and this would make the Christian life very burdensome: To this I answer, First with Tertullian, Apol. cap. 40. Semper humana gens male de Deo meruit; God hath always been but little beholding to men, who grudge at every thing that God hath ●rom them: of old they would put off God with any thing, Mal. 1.8, etc. but they thought nothing too much for their Idols, Deut. 32.36. no not their children, Jer. 3.23. It was ordinary for the heathens to object against the Christian Religion, that it taught many things contrary to reason, when in the mean while their own heathenish superstition contained many things more abhorring from sound reason, than any thing which they could pretend in Christianity, as the Fathers in the Primitive Church commonly replied in their Apologies for the Christians. Vide Tertul. de carne Christi, cap. 4. Austin de Civitate Dei, lib. 1. c. p. 14. Joseph. count. Apion. origen's conference with Alexander Severus, etc. Such unequal dealing hath God always had from men. It were enough to affright men from the profession of Religion, if they should thereby endanger their lives, yet they set light by them for maintaining some point of Honour, and can freely sacrifice them (in a duel) to revenge or vainglory: many would account it a grievous bondage to walk circumspectly, to order all their thoughts, words and actions according to rule, to whom a studied carriage, and an industrious acting of the foolish fashions of the times is no trouble: It would seem to many a burden too grievous to be born, to be tied to spend that time in reading the Scriptures (that they might learn such savoury speeches as would minister grace to others, Eph 4.29. and save their own souls to boot, 2 Tim. 3.15.) which they spend in reading Romances, to learn such vain language as they must reckon for another day. How many are there, that would not for all that Heaven is worth, spend so much time every morning, in adorning the hidden man of the heart, 1 Pet. 3.3, 4. as they do in adorning the outward man. I shall conclude this first answer with that of Picus Mirandula, Ep. 1. ad Nep. Non potest non extremae esse dementiae, ibi nolle potius laborare, ubi a labour itur ad mercedem, quam ubi a labour itur ad supplicium. It must needs be the greatest folly and madness in the world, to take more pains, and run greater hazards in the ways of sin to go to hell, than they need to do in the ways of God to go to Heaven. Secondly, As Bishop Hall saith, There is nothing to be gotten by idleness, but misery here, and Hell hereafter: The kingdom of Heaven suffers violence, and the violent take it by force, Mat. 11.12. A Christians life is a race, a warfare; and he must run, strive, fight, if he will win the prize, 1 Cor. 9.24, 25, 26. he must watch and pray, and arm, and stand fast, and quit himself like a man, if he will obtain the Crown, Mat. 26.41. 1 Cor. 16.13. Ephes. 6.13. Thirdly, Thou knowest not how difficult this course is till thou hast been exercised therein: Non putant fieri quicquid facere non possunt: ex infirmitate sua de virtute ferunt sententiam. Sen. Ep 71. who ever learned any art or mystery, but it seemed very difficult at first? which practice afterward makes easy: there is a mystery in practical Godliness, as well as in speculative Divinity, which makes it seem hard at first; I know this is not acquired wholly by industry, and exercise, as other habits are, but exercise doth much facilitate it: Again custom is the greatest Tyrant in the world, Jer. 13.23. whose yoke it is an hard matter to cast off, in those things which afterwards we can easily contemn; how vain would those ways of sin seem to many which now they are wedded to? how easy would those ways of holiness seem to them, the difficulty whereof doth so much affright them; if they would awake to righteousness, and stir up themselves to take hold on the Lord, 1 Cor. 15.34. Isa 64.7. not wavering betwixt God and the world, Jam. 1.6. (for then they are like to be driven and tossed, with every wind of temptation) but cleaving to the Lord with purpose of heart, Acts 11.23. Quam suave mihi subito factum est carere suavitatibus nugarum? quas am●ttere metus fuit, jam dimittere gaudium fuit, saith Austin, Confession, lib. 9 cap 1. he had a long time been dallying with sin, and his thoughts were fluctuating to and fro; but when they came to the consistency of a firm resolution, it was presently a pleasure to him, to want his former delightful vanities; and those things which before he was afraid to lose, he could now joyfully let go.  
Finally, This practice will not be so difficult, as you may at first suspect: because these rules which I have laid down, are a great help to each other. One that had never seen a Watch, or such like work of Art, would wonder how so many wheels should keep such a constant orderly motion: whereas one that understands the manner of their motion, knows that one wheel doth protrude or thrust forward another, and that the motion could not easily be so regular, if there were fewer wheels in it: so it is in this case, one duty puts forward another, and doth dispose us to the practice of another: or as in the body, labour or exercise begets an appetite, when we have an appetite our food is mort pleasant to us, and it likewise helps digestion, and so our food doth us more good and strengthens us to labour; so the more we exercise ourselves unto Godliness, the more experience we shall have of our own insufficiency, and of the need that we stand in of a daily supply of the Spirit of Jesus Christ; and so we shall more prise and endeavour to improve those Ordinances which are the ministration of the Spirit, as Prayer and the Word of God: And therefore if men slight Ordinances, 'tis an ill sign that they have grown negligent in the practace of godliness; for he that sets himself to walk so as he may please God, will find all means little enough to maintain the vigour of his grace; and the more we improve our communion with God in Ordinances, the better shall we be enabled to hold on in a course of godliness; so that as it is in the body natural and mystical, one member is useful to another, it is likewise in these duties. I may also add, that the benefits of such a practice, (which I have before recounted) will abundantly recompense any diligence which we can use therein: which hath been confirmed by the experience of those which have been exercised therein: as you may see in Mr Rogers Seven Treatises, where he tells us Treat 4 cap. 11. of divers godly men, who when they were at first put upon such a course as is here prescribed, looked upon it as a thing impossible to be observed; but being persuaded to make trial of it, they freely acknowledged that they found and obtained more use of their knowledge, more constancy in their course, and sweet delight in serving of God, then ever they looked for, and hereby they came to be better able to perform duties, to bear crosses and afflictions, to subdue their affections, and to overcome their doubts and fears. Methinks the hope of like success, should encourage any that make Religion their business, to make trial of this practice; those that have more objections yet to make against it, may find them answered in Drexelius his Trismegistus, lib. 1. cap. 7. And now Reader I may conclude with Tertullian de patientia prin: or in the words of Bishop Sales, in the Preface to his Introduction; [I confess I have writ of a devout life, without being devout myself; yet not without a desire of being so, and it is this desire which hath given me courage to instruct thee: for as a great Learned man said, To study is a good way to learn, to hear is a better, but to teach is best of all.] The truth is, I entertained the first thoughts of making these Directions thus public, whilst I was drawing up somewhat for my own use: hoping they might do others more good than myself, which might have better hearts to make use of them, (as indeed I should oft preach with an heavy heart, were it not for hopes that many that hear me, may be more affected with what I speak, than I can get my own dull soul to be,) but I was further encouraged to this work, when I considered what an obligation it would be upon myself, to the most earnest endeavours in the practice of those things which I have thus pressed upon others: for if I should choose my devise, it should be those words of the Apostle, Rom. 2.21. Which I wish I could as oft suppose myself to hear sounding in mine ears, as Jerome did the last Trumpet, Thou that teachest another, teachest thou not thyself? and I desire this little Book may come into remembrance with me to shame me when ever I shall (through inadvertency or any other infirmity) swerve from these Rules myself, which I have here set down for the use of others.   

THE PRACTICE OF GODLINESS.  
LAbour to improve your acknowledged principles concerning God. I mean such principles as are generally without dispute, or hesitancy assented to: unless you think the Word of God to be a cunningly devised fable, 2 Pet. 1.16. or that the Kingdom of God is in word only, and not in power, 1 Cor. 4.20. that Religion is but an empty sound, of no use or virtue, let your faith as the Apostle faith of patience, Jam. 1.4. have its perfect work, use it as far as it will go, and you shall find what an influence it will have upon your whole Conversation. True knowledge is the foundation of all Religion, Jer. 22.16. Eph, 4.18. and that knowledge is not right which is not operative and efectuall, 1 Joh. 2.3, 4. Now there are three things more especially, a fixed apprehension and serious consideration whereof, will be of singular use to us in all the passages of our lives.  
First, The alsufficiency of God, Gen. 17.1. This makes him the chief good, for this we choose him as our portion, and chief happiness. Now this is the first step which the soul takes towards Heaven, this goes in order before Faith, and Faith is but subordinate hereto, this being the act of the soul about our chief end; Faith respecting the means leading to this end. Why do we believe on Jesus Christ? but that we may by him be brought unto God, 1 Pet. 3.18, these two acts are the brief abridgement of the Gospel, Acts 20.21. so that we see this is essential to Christianity to take God for our chief happiness. Now if this were but settled in our hearts, how would it ballast them and keep them steady, that they would not be tossed up and down with the various occurrences of this life, neither lift up with prosperity, nor cast down with adversities for whether we have more of these things they make no considerable addition to us, God is our happiness and not the Creature; or whether we have less of these things, it is no diminution of our happiness, we still have our portion; we are but as a man that hath turned his estate into money, though he have not houses, nor lands, nor flocks, nor herds; yet he hath that which answers all things, Eccles. 10.19. so it is with one that hath God for his portion, whose is the earth, and the fullness thereof, Hab. 3.17, 18.1 Cor. 10.28.2 Cor. 6.10. Give twenty pounds to a poor man, and you make him, take so much from him and you undo him; but it is nothing in a rich man's purse that hath thousands coming in yearly: let an unbeliever lose the world and he loses all, he complains with Laban that his gods are gone; let him have these things in abundance, and he is transported like Haman, Esth. 5.11, 12. but these are small things with him, whose portion the Lord is.  
2. A second thing which we should always labour for a ferious apprehension of, is God's omnipresence: by his essence and common providence, he is in all places, Psal. 139.6, etc. and he beholds all things that are done by the sons of men, Heb. 4.13. but he is graciously present in a special manner with his own people, Isa. 43.2, 5. Now to walk before God, to set his presence before our eyes, doth briefly comprehend all Religion, Gen. 17.1. Chap. 14.40.  
1. This will awe us when we have opportunities and temptations to secret sins, Gen. 39.9. The story is known of Paphnutius who converted an Harlot by this means.  
2. This would possess us with more reverence and godly fear in duties of God's worship, 1 Cor. 11.10. If the presence of Angels should do this, much more the presence of God.  
3. This will comfort us in afflictions, Psal. 23.4, 25, 14. Encourage us against fears, Psal. 16.8. yea, provoke us to diligence in every good work, The eye of the master makes a diligent servant, Col. 3.22. The Apostle supposes, that those who otherwise are slothful and negligent, will yet be diligent while their master's eye is upon them.  
3. A third thing which we should always settle in our hearts, is the universal providence of God, extending itself to every thing which comes to pass here below, to that which is good, Gen. 31.16, 33, 5, 11. that which is evil, Isa. 42.25. Amos 3.6. to the least things, Mat. 10.28. to those things which are produced by a long series of second causes, Hos. 2.22. Gen. 45.5. to the merest contingencies, Pro. 16.33. Now besides the occasion which we shall have hereby given us to adore the perfections of God in all his works, Psal. 8. Joh 37.14. Psal. 107.43. we shall have this advantage hereby, in the enjoyment of mercies.  
First, It will teach us thankfulness for them, Psal. 40.5.  
2. Prevent our abuse of them and teach us to use them for God, Hos. 2.8. Ezek. 16.19. In afflictions this will teach us first to submit patiently to them, as being inflicted by his authority, ordered by his wife providence, 1 Sam. 3.18. Job 1.21. Joh. 19.11. Psal. 46. throughout.  
3. Teach us to make a right use of them, Mic. 6.9. Isa. 42.25. By these instances which I have set down, you muy likewise be directed how to improve other articles of your faith.  
Direct. 2. What ever you do in word or deed, do all in the name of Jesus Christ. This direction is in the very words of the Apostle, Col. 3.17. and though it be a brief direction, yet there is none that is of more general and constant use: it is like the Carpenter's rule, which he makes use of upon all occasions, there is not an action of our lives wherein we have not some use hereof Now to do a thing in the name of Christ, imports these three things;  
1. To do it by the authority of Christ, Mat. 21.23. Joh. 5.43. 1 Cor. 5.4.  
2. In the power and strength of Christ, Mark 16.17. Acts 3.12, 16. Psal. 20.5.  
3. For the sake of Christ, or for his honour, Luk. 9.48. Mat. 18.20. So the Dutch Annotations on the place, and the learned Daillè in his excellent Sermon on the same. 1. Then let us make God of our counsel in whatever we take in hand, (This was a common practice amongst the heathen, vatibus solenne fuit nihil serium numine inconsulto aggredi. Herbert de veritate.) Isa. 30.1. Hos. 8.4. 1. Because of the absolute authority that he hath over us, 1 Cor. 6.21. 1 King. 18.21. 2. The dependence we have on his providence, 'tis wisdom to make a virtue of necessity; if we will venture to do a thing without his moral permission, or allowance: we cannot do it without his natural permission or sufferance, Isa. 54.15. Jer. 42.15. Hos. 4.10. 3. We must give an account to him of our actions, he is our Judge, as well as our Lawgiver, Jam. 4.12. 2 Cor. 5.10. 4. When we have Gods leave, we may go on with comfort, and confidence, Prov. 10.29. We are under his special care and providence, Psal. 84.11. Mr Dod would say, he cared not where he was, if he could but answer these two questions well, Who am I? and what do I here? am I a Child of God? and am I in my way? if we were careful of the discharge of our duty, we might free ourselves from all other care; but as it is the humour of every man naturally, to look more after other men's affairs then his own; so we deal after the same manner with God, we busy ourselves about his work, the event and success of our affairs, which belong to his providence to order and direct: and in the mean while neglect our own duty, leaving that to God, usually upon pretence of the necessity of his determining grace, which doth no more make void our endeavours in spiritual actions, than the necessity of the concurrence of his general providence in our natural actions.  
Now for knowing the mind of God in what we go about, we have his Word to direct us. In particular cases where we have no express rule for our direction, our end must direct us, the edification of souls, 1 Cor. 10.23. and the glory of God, (of which more afterwards;) besides God doth by his providence sometimes, and sometimes by making strong impressions upon the will, Acts 20.22. give some hints of his mind, vide Valdesso Consid. 25. but to be sure we must make the former our chief rules to guide us, and follow these last, only when the Word is not clear, and where neither of those mentioned ends which we should propound to ourselves, do turn the balance, but it remains still equally poised: otherwise we may take the violent inclinations of our own lusts, for an impression of the spirit, and a temptation for a leading providence, Deut. 13.3. See 1 Sam. 24.5, 6, 7.  
II. What we do we should do in the strength of Christ, waiting upon him for the concurrence of his general providence in our ordinary, natural, and civil actions, James 4.15. of his more special providence in extraordinary actions, 1 Sam. 17.45. 2 Chron. 14.11. and of his special grace in spiritual actions, Eph. 6.10. Phillip 4.13. 2 Tim. 2.1. So that we should commit all our ways unto the Lord, Prov. 16.3. venturing upon nothing in our practices, which we dare not commend to God, for a blessing in our prayers; our ordinary affairs, we may commit to him by a general recommendation in our daily prayers: extraordinary affairs by a more particular solemn addressing ourselves to him, Gen. 32.10. Neh. 1.4. Esth. 4.16. sudden emergencies, by short secret ejaculations, Neh. 2.4. This practice would make us desist from many rash undertake: we many times unadvisedly rushing upon those things which we should not have a face to own before God in prayer: as the poor man when he had stolen a Lamb for the necessities of his family, when having made it ready, he came (as his manner was) to pray for a blessing upon it, his heart smote him, so that he could have no peace till he went and acknowledged his sin, and made a promise of restitution.  
III. We should do all for the glory of Christ, 1 Cor. 10.32. 1. This is the ultimate end of all things, Pro. 16.4. Rom. 11.36. 2. Though the purity of the end will not correct they ciousness of the means, as the popish Casuists teach; yet it will sanctify all our natural and civil actions, adopting them as it were into the number of religious actions, and inscribing them with holiness to the Lord, Zach. 14.21. Col. 3.23, 24.  
The poorest servant by discharging his duty in a right manner, and directing his intention aright, may in the meanest employment serve Jesus Christ, and with confidence expect his reward from him. Of the universal influence that a right direction of our intentions hath upon our whole practice, See Bacon's Essays 57 and Richeomes Adieu de l' Am devote Devis 59  
3. Without this our spiritual actions are not good, Zach. 7.7.  
4. This will prescribe a right manner and measure to all our lawful actions. I mean such as are in themselves lawful, as eating, drinking, recreations, and such like: finis dat modum & mensuram medits. And herein Christians had need to be very circumspect, because they sin most frequently in such actions, licitis perimus omnes, it is said of the old world, Mat. 24.38. that they were eating, drinking, marrying, and giving in marriage; there was no hurt in these actions, if they had observed a due season, manner, and measure in them. Christians startle at such things as swearing, lying, stealing, adultery, etc. but in the use of things lawful, they are more secure, and so do more easily slide into a sinful excess.  
5. This will direct us (as was before hinted) where our way is doubtful. Where we have express commands, or prohibitions in the Word of God, our way is plain, there is no question to be made, but in many cases our actions are not determined by any particular direct command, but are left to be guided by Christian prudence; now in such a case, our end will be of much use to guide us; as a man that is to draw a line, if he have no rule to make it by, he oft casts his eye upon that term, or point to which it is to be drawn; or if a man have a way to go, and there be no beaten path, if he can see the place which he is to go to, his way is to aim at that, and make strait over towards it: so when a case is doubtful, we should fix our eye upon the glory of God, and see which way hath the most direct tendency thereto, and take that way. Now though we cannot always have an actual intention of the glory of God, yet we should habitually intent it, and the more we can actually intent it the better; especially in such actions as are of moment in the course of our lives, we should renew our actual intention; and (as was said before) when a case is doubtful, we should fix our eye upon this end; as a man that is travelling towards a place, suppose to London, he doth not actually think on the place which he goes to every step he takes, but if he come to a place where there are two ways, than he bethinks himself of the place which he is going to, that he may take that way which is more likely to lead him thereto.  
And if any ask now how our natural or civil actions conduce to the glory of God? I answer;  
First, They may be done to the glory of God, in respect of the manner of them, when we use such moderation, holy fear, heavenly mindedness in these actions, that every one may see holiness written upon them, 1 Tim. 6.1. Tit. 2.10. when we observe not a Christian decorum in our natural and civil actions, it is a dishonour to our profession; Editur quantum esurientes cupiunt, etc. We eat (saith Tertullian of the Christians,) as much as is necessary to satisfy one's appetite; we drink as much as is permitted to Christians that have a care of their purity; they that sit there take their refreshment with such temperance, as they may remember they are obliged to worship God at night, Apol. cap. 39  
Secondly, In respect of their ultimate tendency, they may be subservient to the glory of God, though they have not such an immediate connexion therewith, as when we use diligence in our particular callings, that we may have wherewith to supply the necessities of others, Eph. 4.28. to provide for those belonging to our own charge, 1 Tim. 5.8. that we may with the more freedom wait upon God, being exempted from perplexing cares, 1 Cor. 7.35. that we may be freed from the temptations of poverty, and may not be burdensome to others, Prov. 30.9. 1 Thes. 4.11. So when we study for this end, that we may excel for the edifying of the Church, 1 Cor. 14.12. When we eat, drink, use recreations that our bodies may be strengthened, Eccles. 10.17. that so they may be the more fit to serve the soul in its operations, that we may by both soul and body be more fit to honour God in our places; so in our civil visits, we should consider what they will contribute to our chief end, what opportunity we may have of doing or receiving good; how far our Christian profession requires this of us, that we may show all gentleness towards all men, Tit. 3.2. and add to brotherly kindness charity, 2 Pet. 1.7.  
Direct. 3. Prise all opportunities of communion with God in his Ordinances; such as Prayer, reading and hearing the Word, Christian prudence must allot the time for these, according to our occasions, opportunities, necessities, Psal. 42.1, 2. & 63.1, 2. & 84.1, 2. & 122.1.  
First, They are our duty, part of that homage which we own to God, as our Lord and Lawgiver, by prayer to acknowledge our dependence on him, Psal. 65.2. and our subjection to him by sitting down at his feet to receive the Law from his mouth, to take our instruction from him, Deut. 33.3.  
Secondly, They are our privileges, which cost two of the greatest gifts which Heaven could afford, Eph. 2.17. The Son of God, that we might have acceptance, the Spirit of God that we might have assistance; what greater privilege are we capable of, then at any time to go and reveal our cause to God, jer. 20.21. to case our complaints before him, to have leave to beg any thing of him, joh. 15.8. Luk. 11.13. to ask sounsell of him, Psal. 119.24. especially when his Word is the ministration of the Spirit, 2 Cor. 3.6. Gal. 3.2. there being in our communion with God a transfusion of spirits, he communicating his Spirit or divine nature to us therein, 2 Cor. 3.18. besides our own pressing necessities which should daily provoke us hereto: the oftener we come to God the more welcome, Cant. 2.14. Jer. 2.32. and the more boldness and liberty of access we shall have, disuse and infrequency breeding a strangeness betwixt God and the soul, and deading the heart to communion with him.  
Direct. 4. Be very serious in the performance of holy duties; be careful to join therein attention of mind. Ezek. 33.32. sincerity of heart, Psal. 145.18. intention of afflictions, Rom. 12.11. Acts 27.7. and holy fear and reverence, Heb. 12.28. Christians are very faulty in this particular; for besides their rude irreverent behaviour in holy duties, when the best supply that we can make to the defect of our prayers, (after our hearts have been roving and wandering therein, notwithstanding the strictest hand that we can keep over them,) is by recollection of all the strength of our souls to enforce them by an hearty Amen. You shall have men off their knees, (if ever they were on them) or ready to run away from the duty when it grows towards an end, as if they were glad that such a task were done. Verily I have oft wondered how such profaneness in divine worship should be consistent with the fear of God, and yet been loath to condemn those that are guilty of it. I can scarce think of this but I am in Paul's case, Acts 17.16. for (as Mirandula saith in another case, That its a wonder that any should doubt of the truth of the Gospel after so many proofs of it, but a greater wonder that any should believe it and live as if it were not true, Ep. 1. ad Nepot. So it is a wonder that any should be so brutish as to worship a false god, but a greater wonder, that any worshipping the true God, should worship him as if he were not God. We ought to give the more diligent heed herein, because there is the same time spent in the slight performance of duties, which is spent in a right performance of them; and a man had better sow his ground with good seed though it cost him dear, then with darnel or cockle, though he can have it for nothing: and as we lose the fruit of our duties, and answer of our prayers when we are slight in them, so we lose the sweetness that is to be had in communion with God in them, and that is the reason we come with such dead hearts to duties; and we had need be watchful herein, because Satan is very busy to interrupt us in holy duties, Luk. 8.12. Zach. 3.1. and our own hearts are very apt to wander therein. Bennard sadly complains of this in his Meditations, cap. 8. and de demo interiori, cap. 29, & 33. how he scarce could attend to his own prayers, or mind what he said in them himself, and so lost the fruit of them: See Dike on the Heart, cap. 21. Cyprian de Orat. Dom.  
Now for our help therein, let us first consider the nature of God with whom we have to do; he is a great King, and his Name is dreadful, Mal. 1.14. read that Chapter throughout, he will not bear it to be put off with slight services, he will have none of his work done negligently, Jer. 48.10. he will be sanctified of all such as draw nigh to him Leu. 10.3. he will be served with fear and trembling, Psal. 2.11. trembling at the Word of God is the Character of a godly man, Isa. 66.2, 4. Ezra 10.3.  
Secondly, Let us consider the nature of the services wherein we have to do with him, and we may consider them under a threefold notion: First, as duties; this will lay an awe upon our consciences, and keep us to a due constant observance of them; it is dangerous to free our consciences from this obligation, by laying aside the opinion of duty, for we see by experience how easily men are tempted to a neglect of those things which they look upon as only matter of liberty, and not as necessary duty. 2. Let us consider them as privileges: this will keep us from that weariness which is ready to grow upon us in them, while we consider them only as burdensome tasks, Mal. 1.13.  
And from resting in the work done, which we shall be apt to do if we look upon them only as duties.  
3. Let us consider them as Talents which we must give an account of, for so they are if we look upon them as means of grace, Luk. 12.48. this will quicken us up to more earnest diligence in the improvement of them. And for prayer in particular let me add this one word, whenever we draw nigh to God in it, let us but consider what it is, or what we are about, viz The making our requests known to God, by prayer and supplication with thanksgiving, Phil. 4.6. that so we may be furnished with expressions, not from our heads, but from our hearts; that our words may not be fetched from our memories or inventions, but from our real desires and inward affections.  
Direct. 5. Be very careful net to neglect known duties: We use to observe in polemical Divinity, that the plainest truths are least studied, because they are taken for granted, and so men think they need not busy themseluts about them. I wish we could not make the like observation in practical Divinity, though there is not the like reason for the neglect of the practice that there is of the study of those things which we know, the end of knowledge is practice, Deut. 29.29. But so it is usually, that men are very inquisitive into those things which are doubtful, as if they wanted matter for the exercise of their zeal, or as if they would compliment with God as they sometimes do with men, telling him in effect that they do but wait for an opportunity to serve him, when they overlook ordinary acknowledged duties; like the Jews, which were very forward to inquire whether they should fast as they had done formerly, and in the mean while they neglected the duties of morality, Mic. 6.7. the greatest questionists are many times the least doers, but as Luther would say, God loves not Quaeristas, but Curristas, not such as will be always enquiring, but such as will be active or doing: if you would know more of the mind of God in things that are doubtful, do more of what you already know, Joh. 7.17. Mind what is your present duty, what is the next step you are to take in the way to Heaven, as the evil of the day, so the duty of the day is sufficient for it.  
Direct. 6. Labour to know the true bounds of your Christian liberty. Not that you may walk to the utmost extent of it, for the satisfying of your natural desires, nor that you may for any carnal interest basely comply with men's humours; but yet there may be great use of this, both in respect of ourselves and others: men do oft lay unnecessary burdens upon themselves, binding themselves (where God hath loosed them) to their own great prejudice, like those 1 Cor. 8.7. instances whereof are very obvious. I would not interpret that place Eccles. 7.16. in favour of lukewarmness, or to allay men's zeal with the base mixture of carnal policy: yet doubtless men do sometimes destroy themselves by too much opinionativeness and self-conceit, or over-rigidly insisting on some things where God allows them a greater latitude. See Dr Reynolds on this place, in his most excellent Commentary on Ecclesiastes in the larger English Annotations.  
But Christians do usually most wrong others hereby: First, In judging them, and casting them out of their charity for those things which they have liberty in, or which they may lawfully do: strong Christians are not more ready to despise the weak, than the weak are to judge the strong, Rom. 14.3. and I know not which is the greater sin; the former for the most part is worse in respect of its principle from whence it proceeds, but the latter in respect of the effects of it. But secondly, We further wrong others, in that we do not leave ourselves a liberty where God hath left it us, for accommodating ourselves to them, and pleasing them for their good to edification; or as others have it, in that which is good; where we have the true bounds set to man-pleasing, for the matter it must be in that which is good, we must not please their sinful humours, or comply with their corrupt lusts. Then there must be a right end, it must be for their edification, Rom. 15.2. and this rule the Apostle himself put in practice, 1 Cor. 9.19. Chap. 10.33.  
Direct. 7. Labour to make the best improvement of your time. The Apostle indeed exhorts to redeem time, Eph. 5.16. which is an expression of doubtful signification, and capable of various interpretations; but in propriety of speech, time that is lost is not to be redeemed; we cannot possibly recover misspent time; redeeming time is alike impossible as merit, Luk. 17.10. because all that we can do in our time is our duty; and it is not in morals as in naturals, where by resting one hour we are able to work more vigorously another, but the more remiss we are, the greater indisposition we bring upon ourselves. If a man suffer weeds to grow in his field; though he pluck them up before they seed, or spoil his corn, yet he loses so much ground as they grow upon: so though God should pardon the mispending of our time, yet we shall lose the fruit of what we might have (in that time) sown to the Spirit: and as good husbands will lose none of their ground, but have every parcel bring them forth something, so we should endeavour that every parcel of our time may be sown with some seed of righteousness; yea, we should make some improvement of that time in which we do the works of our particular callings to some spiritual advantage, (if our employments be such as exercise the hand and not the head) by some useful meditations; as some will plant their hedg-rowes with fruit trees, reckoning that what they get thereby is clear gain, because they take up no room which might be put to any other use; so what we get by such meditations is clearly gained, because it doth not hinder any other employment. But as it is not enough for the husbandman to sow all his ground, but he must observe what agrees best with this or that grain, and as it is not sufficient that he be always employed, unless he observe the due season for his several affairs, so it is not sufficient that we be always doing that which is materially good, but there must be a prudent choice of the fittest season for every action, for there is for every purpose a time and judgement, therefore is the misery of man great upon him, because some few men have the wisdom to know time and judgement. Eccl. 8.5, 6. but he is the blessed man, that brings forth fruit in its season, Psal. 1.3. Yet let not your souls enter into the secrets of those, who seeming to themselves to have a perfect understanding of the times and seasons wherein the things foretold in Scripture shall have their accomplishment, think themselves bound to attempt such things as they suppose may be helpful to the bringing forth of that which divine providence seems to be travelling with, calling this the work of the day, or of their generation. The good man Moses ran into this mistake, but he was glad to flee for it, and keep sheep forty years, till he had a more clear call from God, to undertake that work which he before knew God had designed him for, Acts 7.23, etc. More particularly let us endeavour to improve our time well when we are in company, and when we are alone, for society and solitude share our time. First, In company, let us labour to do good or to get good, at least that we do no hurt nor receive any: and to that end, avoid (as much as may be) the society of those with whom we are like neither to do or receive good, and those are such as are profane scorners, and such as are merely carnal, and are much our superiors. And when you are in company, make conscience of your words; 1. Because we are very apt to offend in them, Jam. 3.2, 6. We may complain of most men's discourses as Bernard Apolog. ad Guil. Abbat. Nihil de Scripturis nihil de salute agitur animarum, sed nugae & risus & verbae proferuntur in ventum; they are all froth and vanity, there is nothing in them of the Scripture, or of the salvation of men's souls. Ita fabulantur ut qui sciant Dominum audire, saith Tertullian of the ancient Christians, Apol. cap. 39 they so talk as those who know that God hears them. So Psal. 139.4. Remember the story of him that heard a pen writing behind the curtain while he was under examination, which made him look more narrowly to his words. 2. There is special notice taken of them, Mal. 3.16. And 3. We must give an account of them, Mat. 12.36, 37. and that we may never want matter of useful discourse, let us always be furnished with some profitable questions to propound, 1 King. 10.1, etc. which we may be supplied with, either from what we hear or read daily of the Word of God, or some passages of God's Providence, or our own experience, and this will be useful both to ourselves and others, we may hereby increase our own knowledge, and give others occasion for employing their Talents, which many times lie wrapped up useless, either through too much reservedness or slowness of speech, or an over-awing modesty, or because men know not so well how to suit their discourses to the conditions and capacities of others: and it will not be altogether in vain to propound questions to those that are our equals or below us in understanding. We may likewise take occasion from ordinary occurrences to raise spiritual discourses, which was Christ's usual practice, Joh. 4.10, 6, 26. but it is ever necessary that we observe the tempers, faculties, abilities, capacities, conditions of those with whom we have to do? that we may accommodate ourselves (as far as may be) thereunto; this will render our society more acceptable to others, more profitable both to others and ourselves. By observing men's tempers we may the more easily insinuate what we please into them: by observing their faculties and abilities, we may both please them and profit ourselves: because men love to discourse of things belonging to their own faculties, or wherein their abilities chief lie, and about those things we may expect the most satisfying answers from them, if they be such things as may be any advantage to us to know: if we suit our discourses to men's conditions, it will add much grace and comeliness to our speech, Prov. 15.23. & 25.11. but if we do not in all things apply ourselves to men's capacities, we shall but weary them, and what we labour to pour into them will run beside, Joh. 16.12. Rom. 14.1. But remember still to be swift to hear, slow to speak, Jam. 1.19. to show all meekness towards all men, to speak evil of none, unless you be called thereto, Tit. 3.2. to be sparing of your promises, and as sparing of your secrets, unless to such, whose faithfulness you have good experience of, or unless they leave as much in pawn with you as you trust with them: for by imparting our secrets to others, we oft put ourselves into their power, so that they have a check upon us, according to that, Scire volunt secreta domus atque inde timeri, Juven. Sat. 13.  
And lastly, Join prudence with innocence, that you may neither do wrong nor receive any, Mat 10.16. Psal. 101.2.  
2. Labour to spend your time well when you are alone; Take heed to your spirits, Mal. 2.17. there is the beginning of all mischief, Mat. 15.19. then is the season for Satan to come and deal with us about his works of darkness, which he hath to put us upon, therefore we should prevent him by some good and profitable exercise; if David had taken this course, 2 Sam. 11. how much evil might it have prevented? how much work have we lying upon our hands to take up every spare minute of our lives? how many things are we ignorant of, which we may employ our solitary time about, in informing ourselves by reading the Word of God, or using the help of others, which we have ready at hand in su●h abundance? or if we cannot read the Scriptures, or some other good books, as in a journey, or in our beds in the night, how much work have we to do upon our hearts? How many affections to quicken by holy meditation? how many doubts to resolve, and questions to answer concerning our own spiritual condition by self-examination? And for your help in these exercises,  
1. Labour to have the Word of God dwelling richly in you, Prov. 6.12. Mat. 12.35.  
2. Have this good treasure in your heart disposed into some order, when our thoughts lie on a confused heap, we cannot so easily find out what we have occasion to use, let us sometimes look upward to God, consider his Nature, his Attributes, Psal. 104.34. his Wisdom, Goodness, Power, Faithfulness, which he hath proclaimed in his Word, manifested in his Works, especially in that work of his manifold Wisdom, which is the subject of Angel's meditation, Eph. 3.10.1 Pet. 1.11. Sometimes he looking backward on the ways of God's providence toward you, Ps. 139.8, etc. 2 Sam. 22.1, etc. or your ways towards God, 1 Tim. 1.13. Sometimes look downwards into your own hearts, see what work of God you can find there, what remainders of sin are still there. Sometimes look forward towards your end, Meditate on Death, Judgement, Heaven, Hell. So there are other useful Subjects, as the love of God, the excellency of Christ, the vanity of the World, the sinfulness of sin, the deceit fullness of the heart, which Christians of ordinary capacities that are acquainted with the Scriptures, and use to hear Sermons, may easily improve by Meditation to the quickening of their affections, and strengthening their resolutions, and make your choice of these Subjects to meditate on according to your present state; as in prosperity oft be thinking of such things as may keep your hearts low, as your former condition, and Gods gracious providence in raising you up, if your condition have formerly been worse, Gen. 32.10.2 Sa. 7.18. however of the vanity of the creature, the brevity of life, the joys of Heaven, etc. in adversity choose such matter of Meditation, as may be most fit to work you to patience and contentedness, Mic. 7.9. Ezr. 9.13. and then also make diligent search into your own hearts and ways, to find out what may probably be the cause of Gods contending with you, Ps. 77.6. Job 10.2. & 34.31, 32.  
3. Raise up matter of holy Meditation from earthly things; God hath done much for our help in this exercise, by holding forth heavenly mysteries in his Word, in similitudes taken from earthly things, so, that almost every creature, every action may suggest some useful Meditation to us; if we be travelling, if we see a pleasant way, and much company, we do not consider these things, but what way it is that leads to the place we go to; so though the way of sin be pleasant to the flesh, and most walk in it, Mat. 7.13, 14. that should be no temptation to us, because that doth not lead to Heaven whither we go. If we meet with bad lodging or mean entertainment at our Inn, we know it is but for a night, and we shall have better when we come to our journey's end, so though we have but bad entertainment in this world, we are but strangers, this is but our Inn, we shall be better accommodated when we come to those Mansions which Christ is gone before to prepare for us, Joh. 14.2. The like Meditations may be raised from most occurrences of our life.  
Direct. 8. Let us continually set before us the perfect pattern of our Lord Jesus. We are more easily led by examples than precepts, and Christ is the only perfect pattern; others are to be followed so far only as they follow him, 1 Cor. 11.1.  
Not that all the actions of Christ are imitable; he was not mere man, but God also, and Mediator betwixt God and Man; and what he did as God, or as Mediator we cannot imitate him in; but there are divers things wherein the Scripture propounds his examples to us for imitation, as  
1. Love, Eph. 5.1, 2. 1 Joh. 3.16.  
2. Meekness and Humility, Mat. 11.29. Joh. 13.14. Rom. 15.3.  
3. Self-denial, Mat. 16.24. Phil. 2.3, etc. 2 Cor. 8.9.  
4. Patience, 1 Pet. 2.21.  
5. Making it his work to do good, Act. 10.38. And these are graces which carry a great stroke in all the passages of our lives.  
Now the example of Christ doth not only serve for our direction, so as we should oft think with ourselves in the conduct and management of the affairs of our life, what Christ himself would do, or how he would carry himself in such a case, were he upon earth again as formerly, that we may behave ourselves after the same manner. But 2. It may be for our encouragement; he is of a mean, base spirit, that will not follow where his General leads; Malus miles est qui imperatorem gemens sequitur. Sen. Ep. 107. Therefore Cato when he was to lead his soldiers through a place of danger and difficulty, told them he would go before them, and they should not see him drink while they were thirsty, nor take his ease while they were weary, nor see any thing in him which should difference him at all from a common soldier, Lucan. l. 9 So Christ may say to us, He took upon him the meanest condition, Phil. 2.6. there is nothing which he calls us to suffer, but he hath suffered worse for us, why should not we then take up our cross and go after him? Yea, 2. after his suffering he was crowned with glory, Heb. 12.2, 3. So, If we suffer with him, we shall also be glorified with him, Rom. 8.17. Mat. 19.28.  
Direct. 9 Every night take an account of the passages of the day past. Vid. Bald. de cons●ient. l. 4. c. 2. cas. 2. Examine yourselves, how you have observed the  rules, what the constant frame of your heart hath been, what you have done, upon what grounds, whether it have been with the warrant of God's Word, for what end, whether it hath had any tendency to the glory of God, and subserviency to your chief end; whether that hath been in your intention; what opportunities you have neglected of communion with God, what hath been the carriage of your heart in holy duties, how you have behaved yourselves in company, what good you have done, whether any have been the better for you, or you for them, what you have taken into the good treasure of your hearts, and what you have laid out, Mat. 12.35. what temper your heart hath been in when alone: and so you may go over the several passages of the day. Hereby you will always be in some good preparation for death, it will not surprise you wholly unready, when you daily cast up your accounts, you will be better acquainted with your own spiritual estate, you will see what progress you make in the way towards Heaven, what ground you gain of your corruptions, where Satan hath most advantage against you, what sin you are most frequently overtaken with, what is the weakest place of your soul; you will likewise be kept hereby from lying long in any sin unrepented of: if David had constantly observed this course, he had never lain so long as he did in carnal security; you may likewise do well to take special notice of the passages of God's providence towards you. And to keep a record or journal of the more remarkable passages of your lives, is a practice commended by divers godly men from their own experience. For direction wherein, see Mr White in his Treatise of the Power of Godliness, and Mr Bedle in his Diary of a thankful Christian. And further this review of God's deal with you, and your carriage towards him, will furnish you with matter of confession, petition, thanksgiving, and put you upon the fresh exercise of your faith, and renewing your hold on Jesus Christ in your Evening Prayers.  
Direct. 10. Awake with God in the Morning. I have disposed of this Rule here, because of the dependence which it hath on that which goeth before: This was David's practice, Psal. 139.17 18. How precious are thy thoughts, i.e. the thoughts which I have of thee; the affix in the Hebrew Notes oft the Object, and not the Subject, as Gen. 16.5. Jer. 32.40.  
1. God visits us every morning, Job 7.18. Lam. 3.23.  
2. Then our hearts are fittest for heavenly Meditation, when our spirits are refreshed, and our hearts have not yet been entangled with the things of the world.  
3. If holy thoughts do not first take place, Satan will soon thrust in. Our hearts are (as Bernard saith) like a mill that grinds every thing that is put upon it, whether good or bad, Med. devot. eap. 10. See there how he complains of the sad effect of giving way to evil thoughts, how his heart was thereby estranged from the love of heavenly things.  
4. This is necessary for getting our hearts into a right frame, for walking with God all the day: if we would have our watch go right all the day, we must wind it up in the morning; so we had need to wind up our hearts every morning, if we would order our conversation aright. 1. Then let us meditate on the goodness of God towards us particularly the night past, our protection, preservation, refreshment that God should think of us, when we cannot think of him, take care of us, when we can take none of ourselves, watch over us while we sleep, keep us from sleeping the sleep of death; and bethink yourselves, what thanks you should render to the Lord for his gracious deal with you; and how you may return the use of that life to him, which he restores to you every Morning. And to this end. 2. Review the account which you took of your selus the night before: See wherein it was that you was most easily overtaken, where Satan got an advantage against you, whether you were not ready to offend with your tongue in company, whether your heart did not steal from you in holy duties, whether vain thoughts did not devour the time of your solitude, what baits you found your hearts most ready to rise to, what are the usual out-going of your hearts, what evil haunts they have; whether pride and vainglory, sensuality, rash anger, peevishness, impatience, or what other sin hath the greatest advantage against you: and consider, what temptations you are like to meet with that day, which may most endanger you; and having found out the plague of your own hearts, 3. Furnish yourselves with the strongestarguments against such a sin, (which you may gather up as you meet with them in your hearing or reading) and enforce them upon your own souls, by communing with your hearts, till you have brought yourselves to some fixed resolutions of cleaving to the Lord, Act. 11.23. Psal. 119.106. Some advise us for the confirming our resolutions, to lay some penalty upon ourselves every time we fail of making them good. Of which you may see several instances in Drexelius his Trismegistus Christianus, lib. 1. cap. 6. But although some of them savour too much of Popish Superstition, yet godly sorrow doth work an holy revenge, 2 Cor. 7.11. which we may take upon ourselves, by denying ourselves the use of our lawful liberty in those things wherein we have abused it, or wherein we are in danger again to abuse it, if we should take it: and watching our own hearts, as we would watch a thief, when we are cast upon such temptations, as we have formerly been easily ensnared by, Prov. 23.1, 2. 4. Having by the  Meditations brought our hearts to some fixed resolutions; let us not trust to our own purposes, but in the next place, go to God, in whom we have both strength and righteousness, Isa. 45.24. and commit the keeping of our souls to him in well-doing, 1 Pet. 4.19. And as we may be furnished with matter for our prayers in the evening, from the account which we take of ourselves, so in the morning from our early Meditations, and that is the reason why I have not (as many others that writ exercises of devotion) either set down any form of Prayer, or directed you to any, he will not need any form of Prayer that practices these duties, to lead his affections, or teach him to express his desires before God in secret; and for family-duties, it is not my purpose here to treat of them. And if any shall object, That this exercise in the Morning, requires more time than they can spare, being forced to arise to their labour assoon as they awake. I answer, Christians may abound in these things, as their occasions will allow them. Some, I know, cannot spend so much time in them as others, but they may be the briefer; and if they should have no more time to spare, than while they are putting on their , they may briefly run over some such things in their thoughts, as I have directed them to, and make a supply to the want of time, by a more earnest intention of their minds, to what they are exercised in.  

HAving in the foregoing Directions commended the work of Self-examination to Christians, as an exercise which may justly challenge a part of their solitary hours, and considering how unskilful many are therein, and yet how needful it is for getting and maintaining assurance, which is not only so generally desired of all Christians, but of such use to us, in the performance of Duties, bearing Afflictions, resisting Temptations: (three things wherein our Christian business chief lies) I have thought good to add something here for the help of the weak therein: I know many have at large treated of this thing, and to more satisfaction than I can here expect to give: yet it will (I believe) be an advantage to some, to have these brief Directions at hand, and others which need them not, may let them alone, and they will be no burden to them. I shall comprise what I have to say herein under these two Directions.  
1. Make choice of fit rules to measure your condition by.  
2. Be careful rightly to apply yourselves to these Rules, that you may make a true judgement of your condition thereby.  
For the first, The Rule that you measure yourself by, must be neither too long, nor too short, but adequate to the state of a Christian; that is, it must not be so long as that all Christians cannot reach it, nor so short as that it will not reach a true Christian, but such as will fit every sincere believer, and none else. Some judge of themselves by such trials or evidences, as are competent only to those that are of an high growth in Christianity, and have attained to a great measure of grace: These hearing some (perhaps) glorying in their spiritual enjoyments; and attainments (the testimony of the Spirit, the sweet ravishments of their souls in communion with Jesus Christ, their contempt of the world, (whether justly or no, God knows.) And others in describing the state of a Christian, showing rather what of right it should be, than what indeed it is, what Christians ought to be; rather than what they find themselves to be. Or it may be reading in Scripture the high strains of others devotion, as David's panting after God, Psal. 42.1, etc. His following hard after him, Psal. 63.8. His dwelling with God by heavenly Meditations, Psal. 139.17, 18. Paul's holy zeal, Act. 20.24. His desire of being with Christ in glory, Phil. 1.23. The stability and evenness of his spirit in every condition, Phil. 4.12. They begin to lament their own condition; alas, it is not thus with me; how unlike am I to others of the children of God? These are things which I am so fare from having attained to, that I despair of ever reaching them. But I may (with a little alteration of the Apostles words, 2 Cor. 10.12.) say of these, That measuring themselves with others, they are not wise. These things may serve for the trial of the growth of their grace, not of the truth of it: They may discover their imperfections, not their unsoundness: They may be matter of humiliation and emulation to such as have not attained thereto, but not of discouragement or despair. Others on the other hand, bless themselves in a fair civil deportment, in a specious performance of duties, of justice and charity towards men, and piety towards God. Now, these things are good, and it is both honourable to our Christian profession, and comfortable to ourselves, to have the testimony of our consciences concerning these things, but these alone do not reach the state of a true believer; Paul attained thus far before his conversion, Phil. 3.5, etc. So that you see without a careful observation of this first Rule, which I have set down; We shall be in danger, either of disquieting ourselves with needless fears, or flattering ourselves with vain and groundless hopes.  
2. You must carefully apply yourselves to these Rules. If a man have the most exact measure or rule, if he do not rightly apply what he hath to measure thereunto, but either ruffle it up, or stretch it too much out, he will never take a right measure of it. Christians are usually very inquisitive after true Marks or Evidences of a justified person, and when they come to a Minister to consult about their spiritual condition, or hear them upon an Use of Examination, they expect presently to hear, whether they shall be saved or damned: as if Ministers could as infallibly tell them their future condition, as Conjurers pretend to tell men their Fortune; when alas, after all the Directions that we are able to give, the greatest work remains for Christians to do themselves; and if they be not faithful to themselves therein, it is impossible for us to help them.  
1. Then labour to be well acquainted with your own hearts, observe diligently the carriage of them, their rise to, or closing with the baits of Satan: their compliance with temptations: their resentments after slips or falls, how they are affected with them, the outgoings of them towards God, and towards the Creature, what are their usual haunts. In short, be as curious and critical in observing yourselves, as those who are the greatest busy bodies in other men's, matters, can be in the observation of others; that so you may not be strangers at home, but may according to the sage precept of the Heathen, Know yourselves. This is the best knowledge, next to the knowledge of God in Christ, Multae scientiae hominum, sed nulla melior est illa quâ cognoscit homo seipsum. Bern. de inter. Do. cap. 29. princ.  
2. Do not judge yourselves by any particular action, or by the frame of your spirit at some seasons; for an hypocrite may sometimes do that which is materially good, as a godly man may sometimes do that which is evil; whereof David, Samson, Peter, and others in Scripture, are sad instances; so a wicked man may sometimes have his heart in a serious frame, under the smart of some outward affliction, (when senseconvinces them of that, which at other times they are backward to believe) as Psal. 78.34. or under powerful convictions of the Word, as those compared with the stony ground, Luk. 8.13. So a godly man may sometimes be in a woeful frame, as David, 2 Sa. 11. one would have thought that had never known him before, that he had been a man of a seared conscience, that had sung away care, and banished the fear of God from before his eyes, and Jonah was little better, Jon. 4.9. but we must observe, what is the constant habitual frame of our hearts, and the ordinary carriage of our lives. A godly man in Scripture is described, not by his particular actions, but by his walking, which imports his ordinary course, and the general tenor of his conversation, Ps. 1.1. & 119.1. Rom. 8.1. Indeed to be frequently overtaken with sin, is an ill sign, yet to determine, how oft a godly man may be overtaken by temptation, or how many sinful actions are inconsistent with sincerity, is as impossible in Divinity, as to determine in Morality, how many actions go to the acquiring of an habit. In such a case there is much need of a spiritual discerning, and a prudent weighing of particular circumstances, sorthe making of a right and safe judgement.  
3. In judging ourselves, we must have some respect to natural temper and inclinations, and to the temptations which our condition lays us most open to. A little sugar serves for sweet wines, but there is more required to sweeten that which is more sharp; so, a little grace makes a great show in some tempers, and a great deal scarce appears in others; as an eminent man said, of one now in Heaven, That he had grace enough for ten other men, but scarce enough for himself, which he would himself bewail, saying, he had such a crooked nature, that if God had not given him grace, none would have been able to live a day with him. So likewise the more in offensive lives of some men may be imputed rather to the want of temptations, then to a greater measure of grace. The truth is, a man's sincerity is much discovered, in keeping him from his own iniquity, Psal. 18.23. (Est virtus placitis abstinuisse bonis. Ovid.) and overcoming temptations, when he is assaulted therewith, Prov. 24.10. Yet let a man have an equal tincture of supernatural grace in all the affections of his soul; Let the Spirit of God diffuse itself like leaven, indifferently through the whole lump; yea, let a man bestow also the most care in watching his own heart, in some particular outgoings of it, he shall notwithstanding find himself most defective in that very thing; and (as Dr Preston rightly observes) those sins are with the most difficulty mortified, which our natural temper doth most dispose us to. Some affections are more predominant in one age, some in another: There are youthful lusts, 2 Tim. 2.22. and infirmities more proper to old age, as covetousness, peevishness, fear, suspicion, etc. So God likewise suits men's tempers many times, to the employments which he reserves them for. Moses was the weekest man on earth, Num. 12.3. and so he had need to be, who had such a perverse provoking generation of men to deal with. Luther was a fierce hot spirited man, and he was thereby fitted for the work which he had to do, which was to stand as a brazen wall against the whole world; and choler is not only Cos ingenii, to whet the wit (as the Philosophers say) but it adds vigour and activity to men's spirits, fitting them for action, as the sting in the Bee, without which she is but a drone. And I am inclinable to think, that Luther had as much of the grace of meekness, as of charity or bounty; but being of a generous spirit naturally, he would say, he never found the least inclination to covetousness, whereas his passionate fierceness made his conversation very unpleasing, and put poor Melancthon to cry out, Vince animos, iramque tuam, qui caetera vincis. So for temptations, they may make those graces yield, wherein Christians (if in any) do most excel, as we see in the case of Job. who was an eminent example of patience, Jam. 5.11. yet we do not observe in his story that any grace which he had gave out so much as his patience, because that bare the burden and heat of the day; his condition did most exercise that. And this must be observed both in judging ourselves, and others; thou perhaps seest more failings in another than in thyself; be it so, and that thou art not partial to thyself, yet this may be, not because thou hast more grace, but because he hath more temptations.  
4. Take heed that thy grace do not make thee to think thyself graceless, or at least less gracious than thou art. There are some things which make Christians seem less in their own eyes, than they are: and that is the reason why we ordinarily hear those, who may be thought to have the best hearts, making the saddest complaints against themselves. There are many graces, the more a Christian hath of them, the worse he thinks of himself: 1. The more knowledge a Christian hath, the more he sees of the extent of the Law of God, and the more clear apprehension he hath of his duty; and so he sees more of his own defects. We shall see that this made Paul think worse of himself after his conversion, than he did before; if we compare Phil. 3.5, 6. with Rom. 7.9. 2. The more liveliness and tenderness of spirit a Christian hath, the more sensible he is of his corruption; as those who are more tender and delicate, are more troubled at such things as are offensive to them, than those who are of a more dull heavy temper. 3. The more humility a man hath, the meaner thoughts he hath of himself, and of his services. 4. The more love a man hath to Jesus Christ, the more free he is of his service to him; and, so more affected with his own infirmities, when he falls short of what he hath an heart to do for him. 5. The more the soul bungers and thirsts after righteousness, the less doth any measure of grace seem, which it hath already received: as a covetous man, who thirsts after more wealth, is always complaining of his poverty, and thinks that to be nothing which he hath already. And as the best Christians do oft thus wrong themselves; so others that have less of these graces, are prone to think too highly of themselves.  
Now before I conclude, I must say something in answer to a Question, which will be easily occasioned, by what hath been already spoken. Since we are to try ourselves by an adequate Rule, and by such Evidences as are competent to all justified persons, and to them only, What are those proper Characters of a true Christian? I cannot here discourse at large of the several graces of the Spirit, and show how they may be distinguished from their counterfeits: yet that I may do something towards the satisfaction of Christians in this particular, I shall first endeavour to explain the true Nature of saving Faith, and then to discover so far as I am able, what is the genuine temper and disposition of a child of God.  
For the first, It is that which our salvation depends upon, and I choose always to describe it, in the words of our common Catéchism, which I would never willingly swerve from, but keep close to, that so Christians may be more secure in entertaining the truth, and free from suspicion of being misguided by the singular notions of a private spirit. Now there it is described, A saving grace, whereby we receive Jesus-Christ, and rest upon him for salvation, as he is offered to us in the Gospel. I confess, I do not look upon this as an accurate definition of Faith, properly so called; yet, as consonant to the Scriptures manner of teaching. Divinity being a practical Discipline, the holy Ghost in Scripture doth not desine things, as a Philosopher, by their genus & differentia, but by their effects. See the Scriptures definition of wisdom, Job 28.28. of knowledge, Jer. 16.22. of faith, Heb. 11.1. of the fear of God, Pro. 8.13. of the love of God, 1 Jo. 5.3. of Religion, Jam. 1.27. Faith is properly an assent to any thing upon the authority of him that affirms it, and so more particularly, divine Faith is an assent to any truth upon God's authority: but because it is not so easy to make a right judgement of the acts of the understanding, as they have an existence in their Subject, however we may speak something of the difference of them, as they are in their Idea. The Scripture takes notice of them when they come lower into the Will, and observes what work they make, or what effect they have there, and thereby judges, whether they be right or no. But let me a little explain this description of Faith, that so we may the better understand the nature of it. It is called a Grace, because it is a gift freely given, Eph. 2.8. a saving grace, because it is one of those things which accompany salvation, Mark 16.16. It is said to be a grace whereby we receive Jesus Christ. Now I confess I do not see that the place usually alleged for the proof hereof, Joh. 1.12. doth convincingly prove it, since it may be otherwise expounded: what inconvenience would follow, if we should take the word receive in a larger sense, as it is used Matth. 10.14. and the words following not exegeticè, as an exposition of what went before, but restrictiuè, as a limitation thereof. The like restriction we have, Psal. 145.18. yet Faith may properly be called a receiving of Jesus Christ, it being the firstact of the Will about the means leading to our end; which act the Schoolmen call Election (hence I suppose Doctor Ames, Rolloc, and others borrow this term, which they make use of in explaining the Nature of Faith,) which they make to be, an accepting of this or that means, or choosing it before others, (by the approbation of the judgement) as best conducing to the attainment of our end. Or to speak more plainly, and properly (which is best,) if we consider Jesus Christ as the gift of God, offered to us in the Gospel, (as is expressed in the foregoing description,) Faith is our receiving of him, accepting of God's offer, Taking hold on God's Covenant, striking hands with him, consenting freely that Christ shall be ours. I cannot stand here to examine how necessary our acceptation is, to the making a thing our own, or a gift properly to us: Or, whether a man may in any case have, not only Jus●ad rem, or title, but Jus in re, or possession, without his consent or acceptance: remembering the end of my discourse, which such disquisitions would have little tendency to. Vid. Mestrezat. de la Vertu de la Foy. pag. 97. Therefore to proceed; It is added in this Description of Faith, That it is a resting upon Jesus Christ for Salvation. The former words do aptly express the first Act of Faith, which is the souls fixing, or pitching upon Christ in its choice, as the only sufficient means of Salvation. These words hold forth the porro esse, (as I may speak) of Faith, or the continued Act of it, upon the souls former choice. So that as a learned man, (Doctor Wallis in his most ingenuous answer to the Lord Brook) doth well observe, It is all one whether we make Faith to be a receiving of Christ for our Saviour, or a resting upon him for Salvation. Some choose to express it by the former Act, some by the latter: for the latter doth necessarily suppose the former, and the former immediately infer the latter, if we consider how Christ is offered in the Gospel, that is as the only Saviour, Act. 4.12. and as a sufficient Saviour, Heb. 7.25. But here observe, That by a resting on Jesus Christ, we do not mean a confirmed hope, or a certain expectation of Salvation by Jesus Christ: This is an effect of assurance, but the leaning, rolling, staying of the soul upon Jesus Christ, which we may conceive of, by the notion which the Scripture oft holds it forth under, a looking to him, or having our eyes towards him. Read 2 Chron. 20.12. Psal. 121.1. & 123.1, 2. Isai. 45.22. Jonah 2.4. Micha 7.7. This Act the soul may put forth without Assurance. Of the Difference between these two Acts, see Doctor Ward, De Fide Justificante, cap. 8. & 23. And (in English) Doctor Bolton, Of the Nature of Faith, pag. 60, 61. This latter Act is aptly expressed by Master Cotton, (a man of much Christian experience) on 1 John 5.10. whose words I shall set down, because they are suited to the capacity and experience of weak Christians. [There is (saith he) a believing on Christ, when the heart doth not yet rest on him, but roll itself on him; and that may be done while the heart is yet in motion; resting is a settledness of condition, but rolling is an unsettled tumbling about, sometimes one way, and sometimes another: yet such a Christian believes on Christ, because he is rolling towards him, that so he may lie on him, Psal. 37.5. Commit thy way to the Lord; according to the Original it is, Roll thy way upon the Lord, lean thy soul that way, which is done by rolling thyself towards him, that thou mayest rest upon him, Pro. 16.3. a man may be said to lean on that whereon be is not settled.] And indeed the Hebrews express the Act of Affiance by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to roll, Psal. 22.8. Let the Reader only observe, that Mr Cotton takes resting in a stricter sense, than we do in the former description, when he opposeth it to rolling, he understands thereby the Affiance of Hope, which follows Assurance. To come then to the Question, Dost thou freely accept of Jesus Christ for thy Saviour? Art thou hearty willing to strike hands with God in the Covenant of Grace? And though thou hast not a particular Assurance that Christ will save thee, Dost thou look towards him? Dost thou roll thyself upon him, though unbelieving thoughts return oft, and press hard upon thee? (As a man may roll a burden upon something, and it may return oft upon him again, before he can make it lie.) Thy condition is very hopeful. But here it will be objected, That there are some that for a time believe, and yet fall away, Luk. 8.13. I confess this case is very difficult, yet I shall give the Objection a fair hearing before I answer it. Indeed I do believe that there is a real intrinsic difference between the first Act of Justifying Faith, and the Faith of a Temporary: Yet many times this difference is not discernible by the persons themselves which so believe; That you may understand what I mean: Suppose two men under the same affliction, as the Israelites, Psal. 78.31. etc. or both hearing the Word together, as Luke 8.13. These men may be so wrought upon, as that they may both make the same resolution (as seems to themselves,) with alike seriousness, and without dissimulation, freely taking Christ for their Saviour, or casting themselves upon him for Salvation, they may have the same apprehensions concerning their own Acts themselves, one of these may fall, the other persevere. This is that which hath been long since taught: see Dyke on the deceitfulness of the Heart, Chap. 20. where speaking of the Israelites, Psalm. 78.34. he says, They spoke as they thought, and meant to do. See likewise more sully on this, Doctor Jackson, of Faith, Chap. 7. Paragr. 14. And it is generally acknowledged, That there are not only gross Hypocrites, that deceive others, but close Hypocrites that deceive themselves. But how comes it to pass, that one stands, and another falls? I answer, As it is in colours, two things may appear at first of the same colour, one abides, the other fades. Now the Reason of this is, there is an addition of some ingredient, which gives the one a more lasting tincture than the other; one is died in grain, the other hath but an ordinary die. So to those rational Motives which are the inducements both to the one, and to the other to believe; there is in one, the addition of a spiritual infusion, which gives to one man's Faith a true and abiding tincture; There is a seed of God abiding in him, 1 John 3.9. You will say, If it be thus, How shall we ever come to any Certainty concerning our own Condition, if we may be deceived in the Acts of our own souls? If it be said, That we must know the truth of our Faith by the trial of it in standing out against temptations: This is something indeed. But what time must we take for the trial of our Faith? When may we confirm the truth of it with a probatum est? When shall I know that the worst trial is over? Some stood out in the time of Queen Mary's persecution, which afterwards fell away in time of liberty and prosperity: Joab turned not after Absalon, but he turned after Adonijah. Though I turn not after one temptation, I may after another. Yea a less temptation may overcome me after I have stood out against greater, Adversus majora vigilantibus quaedam incautis minuta subrepunt. Aug. As Lot retained his integrity in Sodom, but miscarried when he was only with his own family, Gen. 19.33. And so we must conclude, There is no assurance to be had (without special revelation,) by this means while we are in this life, Dicique beatus, ante obitum nemo, etc. Having thus urged the Objection with all its strength. I answer, There is yet another way for the trial of our Faith, although many times in the first Act of Faith, (as Streso observes) the soul is not so deliberate, it doth not stand to debate the matter long, or to form Syllogisms, but pressed with the apprehension of its danger, lays hold on what is next to save it, and flees for resuge to the hope that is set before it: yet afterwards, when it comes more deliberately to recognize its former Act, (which he is supposed to have opportunity for, who is enquiring after the sincerity of his Faith,) in this recognition or renewing the Act of Faith, there is that which doth clearly difference it from a temporaries Faith. Therefore there are three things which I shall lay down, which may serve both to direct Christians in the exercise of their Faith, and the srequent renewing of their hold on Jesus Christ, and to try the sincerity of Faith, in the renewed Acts of it.  
First, Sat down, and count the cost of being the Disciples of Christ, Luk. 14.26. And see in the two foregoing verses the occasion of these words. Consider, That Christ will rule you if he save you; and that his Laws are not suited to your carnal interests, or corrupt lusts: We must take Christ, as he is offered in the Gospel, God hath condescended there, as fare as he will; he cannot be brought to lower terms. Indeed in the first Act of Faith, usually the soul hath chief respect to pardon, as that which it is then most sensible of the want of: the soul therein flees for refuge to Christ, Heb. 6.18. Flees from the wrath to come, Matth. 3.7. But though pardoning grace be Ratio motiva, or the first inducement to bring us to Jesus Christ, yet it must not be ratio terminativa, or that which must bond our desires after him. Here now the Hypocrite fails, when he comes to see what it is to be a Disciple of Christ, he reputes of his repentance, and comes off with a non putâram: Christ had many followers, while they saw his miracles, and he was likely to be made an earthly King, but they turned their backs on him, when they understood the Nature of his service, John 6.16, 60, 66. Many under the lash of afflictions, or the convictions of the Word, betake themselves to Christ for shelter, but afterwards despise the simplicity of the Gospel, and the strictness of holiness; as one that in a storm takes shelter in a Cottage, where he would not be afterwards persuaded to dwell; or borrows a Coat, which after the shower is over he would scorn to wear. But Paul, when he came to make a recognition of his former act, Phil. 3.7, 8. He stands to his former choice and judgement, Those things (saith he) that were gain to me, I counted loss for Christ: Yea, doubtless, and I do count all things loss, etc.  
Secondly, Bring your wills to a firm determinate resolution, Ps. 119.106. Acts 11.23. When men have not brought their wills to this consistency, they are like fluid bodies, which, as we say, Facilè continentur alienis terminis, do yield to the form or figure of every vessel which they are put into. So these double-minded men are unstable as water, like Reuben, Gen. 49.4. fashioning themselves to every occurrence, which they meet with, receiving the impression of every thing that is applied to them; when the Word comes with power upon their souls, they are quite born down with it, and are all for Christ; and when the world and sin have an opportunity to set upon them, they yield thereto. This was (as Maldonate saith) the fault of the stony ground, they had not Magnam & profundam voluntatem: such unstable men invite temptations, whereas a firm resolution prevents them; it discourages the importunity of men, Acts 21.14. Yea, It puts Satan to flight, James 4.7. Vid. Guil. parisians. de Tentat. & Resest. prine.  
Thirdly, Commit the keeping of your souls to God in well-doing, 1 Pet. 4.18. None fit than Peter to give this counsel, who had found by experience, how vain it is to make resolutions in our own strength, Matth. 26.33, etc. We must not only believe on Christ for Salvation, but to be k●●● by his power to Salvation, 1 Pet. 1.5. and God will not fail such as do thus wait on him, Isai. 40.28. though others (that like young men are most confident of their own strength) may fall. Now then, Canst thou in sincerity go to God, and say? Lord, I know, that it is no easy matter to deny myself, to cut off my right hand, to pluck out my right eye, to part with those sins which are most useful, most dear to me; yet this I must do, if I will be the Disciple of Christ; yet having counted both the loss and the gain, which I shall thereby have, I freely choose Christ for my portion, let him do what he will with me, and bring me to Heaven which way seems good to him; I am resolved to cleave to him, through the assistance of thy grace, Who (though I am not able to think any thing of myself, yet) art able to keep that good thing which I commit to thee, 2 Tim. 1.12. I know not what a soul should do more in the act of Faith, if ten Heavens depended upon it.  
I will very briefly add something of the temper of a gracious soul, 1. It hath a true love to Jesus Christ, 1 Cor. 16.22. Joh. 14.21. and this is sooner discerned by the inward inclination and affections of the heart, than the outward actions of the life: Dost thou breathe after more inward communion with him? Dost thou lament inwardly after him? Though it may be thou hast not such a melting spirit as Mr Bradford, who could sit and weep at Dinner, till the tears fell on his trencher, because he could love God no more, yet is it a real trouble to thee, that thou canst love him no more, nor do him better service? Such a disposition I am sure cannot be without active endeavours: but these are discoveries of a Divine Nature. 2. A gracious soul is careful to please God, though it doth not know whether God love it, or no; This is a true filial disposition, when a Child is willing to please its Father, and is ready to do any thing wherein it may be serviceable to him, though its Father: will not (it may be) give it a good look, nor take any notice of it: if a soul find this disposition in itself, let it stay itself upon its God, hold thyself by him, he bids thee, he will not cast thee off. Read Isai. 50.10. 3. A Child of God hates sin, God hates it, Jer. 44.4. and he that is joined to the Lord is one Spirit, 1 Cor. 6.16. And this is discovered in a general aversion from all sin, hatred is against the whole kind: Some men fear sin, but they do not hate it, many are afraid to be where some Creatures are, lest they should do them hurt; but if they are sure that they are fast chained, they are well enough; but where there is an Antipathy, such cannot endure to be near those Creatures, though they are sure they cannot hurt them: So many are afraid of such sins as may damn them, or bring them to shame, or some other inconvenience in this world; but a godly man abhors his secret corruptions, which he knows the best that go to Heaven are troubled with, whilst they are here, and which he knows will not hinder his worldly interest; or as others aptly illustrate it, many are afraid to touch a coal when it is hot, for fear of burning them: but those who are more curious cannot endure to touch it when it is cold, lest it should black them: A wicked man is afraid to meddle with such sins as may damn him; a godly man is offended with such sins as may defile him. Thus, Reader, I have endeavoured to help thee in this great work; but if thou dost not set thyself with all diligence hereto, my labour is in vain: Yea, so it will be, unless the Lord set in by his own Spirit, to put forward the same. Though the Prophet had told David plainly, That the Lord had put away his sin, 2 Sam. 12.13. that would not silence the clamours of a guilty conscience, nor quiet and calm his troubled spirit, but he must sue to God, to restore to him the joy of his salvation, Psal. 51.12.  
Some thoughts have offered themselves to me of inserting in this Edition some practical cases, which might be occasioned by what is supposed in the foregoing Treatise, and is now more generally received amongst Protestants then formerly, viz. That Assurance doth not always follow upon Faith, much less constitute it? Hereupon it might be justly questioned, How Christians that want Assurance can pray in Faith, come boldly to the throne of grace, approach with comfort to the Lords Table, rejoice always in the Lord? etc. which seem to be duties incumbent on every Christian: But I have put off such thoughts at present, intending to reserve these, with many other things, for another Treatise, which I shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impart to the world, as I shall see occasion, and have opportunity, and end this matter with the desire of Bernard, Med. cap. 5. Cum coram Deo in lachrymis te maceraveris precor te, ut memor sis mei, when thou afflictest thyself in tears before the Lord, I pray thee remember me, lest when I have written and preached to others, I myself should be a castaway.   
FINIS.   

ERRATA.  
EPist. Ded. p. 5. l. 12. for 9 r. 19 p. 7. l. 8. r. Psal. 73.26. p. 8. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. there is somewhere in the Epistle examples for example. p. 11. l. 19 for si. r. sic. p. 28. l. 14. r. Psal. 25.15. p. 30. l. 4. r. may. p. 31. l. 14. r. 1 Cor. 6.20. p. 39 l. 21. r. capiunt. p. 53. l. 10. r. soil. p. 55. l. 1. deal some. p. 55. something is misplaced: after Malipiero 3.16. add Ita fabulantur, etc. to the second head.