A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.

THE THIRD BOOKE OF A GODLY LIFE, CON∣TAINING IN IT THOSE DV∣ties which are required in our daily exer∣cise, both generally at all times of the day, and vpon all occasions, and specially in the se∣uerall parts of it. (Book 3)

CAP. I.

That the duties of a godly life ought daily and constantly to be performed, and not by fits and spurts onely.

§. Sect. 1 That the du∣ties contained in the former Booke, are to be performed daily and con∣stantly vpon euery fit occa∣sion.

AND thus haue wee intreated of the du∣ties which are to bee performed of all those who desire to leade a godly and Christian life. Now we are to shew how all these duties of piety, righteousnesse, and sobriety, are to be daily and conti∣nually exercised of vs, so farre foorth as our callings and occasions, meanes and opportunity will suffer and inable vs. Neither is it possible that all these duties should be performed by euery man, see∣ing diuers of them are appropriate to diuers persons, sexes, and callings; in which respect, the subiect is not tied to performe the duties of the Prince, nor the Prince of the subiect; the husband of the wife, nor the wife of the husband, &c. nor yet that all duties, common to all Christians, should be performed euery day, see∣ing many times we want fit obiects to exercise them vpon, as also conueni∣ent time and leasure, ability and opportunity. But this is required of vs, that at no time we commit any thing against the holy Law of God, or thinke that any time, company, or other circumstance, can make sinne seasonable; nor yet omit any of the former duties, when God requireth them at our hands, giuing vs fit obiects, occasions, meanes, and ability to performe them: And that not onely some spare time bee allotted to these Christian duties, taking liberty to spend the remainder of our dayes after our owne sinfull lusts, or in the vnlawfull and base seruice of the world, and the prince thereof, for the worthlesse hire of earthly vanities; but we must bee wholly taken vp of them, and bee still exercised in the practice of some one or other of them, as shall be most conuenient, and

will best sort with the aduancing of the glory of God, and the spirituall and temporall good of our selues and our neighbours, in respect of meanes and occasions offered vnto vs. Neither must we thinke it sufficient vnto a godly life to reserue his Sabbaths for Gods seruice, and spend the rest of the weeke in the seruice of the world and our owne lusts; nor that we serue him in some things, and these in others; nor on some other dayes besides the Sabbath, or some part onely of euery day, reseruing the rest to liue as we list. But wee must constantly and continually, in euery thing, and at euery time, performe seruice vnto God in all our actions, and throughout our whole course and conuersation; not onely in abstaining from all sinne which he hath forbidden, but also in performing of some Christian duty of holinesse, righteousnesse, and sobriety, which he hath commanded, or in vsing the meanes whereby wee may be inabled vnto them. Neither is God alone serued, when we performe some religious act, as praying, hea∣ring the Word, singing Psalmes, or some eminent workes of charity and sobriety, but also in the meanest duties of the basest calling, yea euen in our eating and drinking, lawfull sports and recreations, when as wee doe them in faith, which not onely assureth vs that these actions are comman∣ded * 1.1 of God and warranted by his Word, but that we and our workes are accepted of him; and so inableth vs to doe them with cheerefulnesse and delight, as being not chiefly the seruice of men but of God. And also when in doing these our ordinary businesses which belong to our callings, wee doe repose our trust and affiance in God, that hee will blesse vs in them, and giue them such successe, as shall be most for his glory and our good; and inioy the fruit and benefit of them, as blessings sent from God with praise and thankesgiuing. And when as in them we haue an eye and due respect to God, seeking in them chiefly his glory, and doing them in loue and obedience to his Commandements; and not for necessity only, praise or profit, feare of punishment, or hope of reward, which though we may respect secondarily and in some degree, in the ordinary actions of our liues, yet not first and principally, if we would be accounted to doe God seruice in them. And in the next place, to our owne and our neighbours mutuall good, especially the inriching of vs with spirituall graces, and the euerlasting saluation of their and our owne soules.

§. Sect. 2 That no time is exempted from Gods ser∣uice, prooued first by testi∣monies of Scripture.

In which generall sense if we take the seruice of God, and thus largely with these references, vnderstand the Christian duties of a godly life, then is there no day, houre, or minute, wherein we are not to bee exercised in some of them. And this appeareth both by testimonies of Scriptures and firme reasons. The Scriptures require that our whole liues be spent in the seruice of God, and that we daily performe vnto him the duties of holi∣nesse, righteousnesse, and sobriety. So the Apostle would haue vs to walke daily, according as God hath directed vs, and make his Word the rule of our conuersation, from which we must neuer swarue, neither on the right * 1.2 hand nor on the left; and to keepe a continuall watch ouer our selues, lest there be at any time in any of vs an euill heart of vnbeliefe, in departing from the * 1.3 liuing God; and to exhort one another daily, whilst it is called to day, lest any of vs should be hardened through the deceitfulnesse of sinne. The Apostle Pe∣ter perswadeth vs to passe the whole time of our soiourning heere in the * 1.4

feare of God, and not some part of it onely, which we can best spare, and that we liue no longer, the rest of our time in the flesh, according to the lusts of * 1.5 men, but the will of God, seeing the time past of our liues may be enough, yea farre too much, to haue walked and wrought after the will of the Gentiles. The * 1.6 grace of God appearing, hath taught vs to deny all vngodlinesse and worldly lusts, and to liue soberly, righteously, and godly, whilest wee continue in this present world. And therefore hath the Lord redeemed vs, that being deliuered out * 1.7 of the hands of our enemies, we might serue him without feare, in holinesse and righteousnesse before him, all the dayes of our life. Of which, we haue also ex∣amples in the Scriptures, in the Saints and seruants of God, who after their conuersion, passed their whole time in his feare, and spent their strength, in doing vnto him continuall seruice. So Enoch is said to haue walked * 1.8 with God, that is, in the whole course of his pilgrimage to haue kept him in his sight, and to haue carried himselfe in all his actions as in his pre∣sence, that he might be accepted of him. And Dauid, as he maketh it a marke of a blessed man, to meditate and exercise himselfe in the Law of * 1.9 God day and night, so doth he in many places shew that it was his owne practice. My mouth (saith he) shall shew foorth thy righteousnesse and thy * 1.10 saluation all the day, for I know not the numbers thereof. Euening, and mor∣ning, and at noone, will I pray and cry aloud. O how loue I thy Law! it is my meditation all the day. I haue inclined my heart to performe thy Statutes alway, euen vnto the end. Euery day will I blesse thee, and will praise thy name for euer and euer. So the Apostle saith of the whole Church of the Iewes, that they did instantly serue God day night: and particularly of himselfe, that it was * 1.11 his continuall exercise to haue alwayes a good conscience, voide of offence towards God and towards men. But the best president of all for our imitation, is our Sauiour Christ, who spent his whole time in doing the workes of him that sent him, in the day time preaching and doing miracles and workes of mercie, that he might bring saluation vnto the lost sheepe of the house of Israel, and in the night sequestring himselfe for prayer & meditation in the mount of Oliues. Secondly, God hath giuen his Law, not that we should sometimes obserue his Commandements, and sometimes breake them, but that we might obserue them daily and continually, in all things and at all times; and that it might serue as a rule and squire, according vnto * 1.12 which we are to frame our whole liues, and euery particular action. For there he prescribeth duties to be performed at all times; on his Sabbath, and on the sixe dayes besides, the generall duties which belong to all, and those that respect vs in our particular callings; the duties of piety, where∣by we offer vnto him immediate seruice; and of righteousnesse and sobrie∣tie, whereby we serue him mediately, in doing the duties which hee hath commanded towards our neighbours and our selues, because in doing them, we obey him. Whereby it appeareth, that there ought to bee no time nor any action of our liues exempted from Gods seruice, seeing hee hath giuen vs his Law, to serue for our direction at all times and in all things. Finally, the Word of God giueth vnto vs directions and rules, according to which wee are to frame our whole liues, both in respect of persons and callings, as the duties of superiours and inferiours, fathers and * 1.13 children, magistrates and people, domesticall and politicall, towards God,

themselues, and one another; and also in respect of euery part of the day, for the well beginning, continuing, and ending of it, and of all states and conditions, whether we be merry and cheerefull, or sad and sorrowfull, in sicknesse or in health, in poore or rich estate, prosperity or aduersity; to * 1.14 shew vnto vs that there is no time or state, wherein any man is left to his owne liberty to liue as he list, but that continually and in all conditions, euery man is bound to conforme his life in euery particular action, accor∣ding to Gods reuealed will. To which end, wee are inioyned at all times to meditate and speake of Gods Law and Commandements, to haue them in our hearts, to teach them vnto our children, at home and abroad, at our lying downe, and at our rising vp, and to binde them for a signe vpon our * 1.15 hands, and as frontlets betweene our eyes. And so the Wiseman com∣mandeth, that we binde them continually vpon our hearts, and tye them about * 1.16 our neckes; because when we goe, it shall leade vs, when we sleepe, it shall keepe vs, and when we awake, it shall talke with vs; the Law being such a lampe and light, as is sufficient to guide and direct vs in all our wayes. * 1.17

§. Sect. 3 Diuers reasons proouing the necessity of the daily exercise of a godly life.

Secondly, this daily practice of all Christian duties, in the whole course of our liues, and in euery particular action of them, may be inforced with these reasons; first, because the Lord hath created and redeemed, and doth continually preserue vs to this end, that we should spend our whole liues in his seruice, by performing the duties of holinesse and righteousnesse; and not some part onely, reseruing the rest for the seruice of the world, and the satisfying of our carnall lusts. Secondly, he giueth vnto vs the conti∣nuall wages of his blessings and benefits for the present, and hath promi∣sed to giue vnto vs the euerlasting reward of heauenly happinesse in the life to come, not that we should doe our owne wills and workes, much lesse of his professed enemies, but that wee approoue our selues and our seruice vnto him in all things, who hath giuen vnto vs this rich wages; and chiefly respect his glory in whatsoeuer we doe, either in his immediate ser∣uice, or in performing the duties which he hath commanded vs towards our neighbours and our owne persons; seeing wee are bought at an high * 1.18 price, that we might no longer be our owne, but his, and glorifie him both in our soules and body, by offering vnto him that seruice which he requi∣reth. Thirdly, seeing it is the best wisedome to imploy all and euery of our actions to the best purpose, and no time is so well imployed as in Gods seruice, whether we respect God our chiefe Goodnesse, to whose glory all * 1.19 should tend, as vnto their supreme end, or our owne saluation, which by this and no other meanes can be assured vnto vs; and contrariwise, the greatest folly to spend our liues or any part of them in vaine, to no pur∣pose or profit, as all that time is, which is not taken vp in Gods seruice, by performing some duty of piety, righteousnesse, or sobriety, seeing those maine ends, at which we ought in all things to aime, namely, Gods glory in our owne saluation, are not hereby aduanced and furthered, but crossed and hindred. Fourthly, to be daily exercised in Christian duties, is the best meanes to keepe our soules in good plight and state, by nouri∣shing in them all sauing graces; for as it is not enough to keepe our bo∣dies in a good case and habitude, that we preserue the vigour and strength of them, by seasonable and conuenient foode, vnlesse wee also digest it,

and confirme our strength by fit exercise; so for the preseruing of our soules in good state, it is not sufficient that we nourish Gods graces in vs, by hearing the Word, and feeding on this spirituall Manna, vnlesse wee daily exercise them in the performance of all Christian duties. And as it is the best meanes to preserue our soules in health, when they are well, so also to recouer them, when through surfets in sinne, it declineth and is im∣paired; whereas if we haue onely some generall purposes of liuing Chri∣stianly, or performe these duties but by fits and starts; wee shall easily fall into spirituall consumptions of grace, and dangerous sicknesses of sinne before we be aware, and when they haue by neglect and customable con∣tinuing in them taken fast hold of vs, wee shall either not recouer, or at least, with great difficultie.

§. Sect. 4 The many and great dangers which follow the neglect of this daily exer∣cise.

Fifthly, we may bee mooued to this daily and continuall exercise, by consideration of the many and great dangers which doe accompany the neglect of it; first, because we shall mooue the Lord to withdraw from vs his graces, when as we are secure & slothfull in the exercise of them. For he giueth vnto vs these spirituall Talents, not that we should wastefully misspend them, or idlely tye them vp (as it were) in a napkin, and cast them in a corner, where they doe no good; but that we should by imploying, improoue them to the glory of our Master, and good of our selues and our fellow-seruants; which when we neglect to doe, he will take them from vs, and giue them vnto others, who will vse them to more purpose and profit. And thus Dauid growing secure, and beginning through sloth to * 1.20 remit something of his spirituall exercises, in which he had beene former∣ly zealous, was left vnto himselfe to fall into tentation, God withdrawing the assistance of his grace and holy Spirit, and so was ouertaken of foule and grosse sinnes. Secondly, without this daily exercise wee shall soone fall off from all power of godlinesse, and grow by degrees from bad to worse, till there be no prints of goodnesse remaining in vs. For our course and proceedings in piety is no naturall motion, but against the current and streame, winde and tide of our corruption; and therefore we must at no time intermit our labour, for so we shall in short time be carried fur∣ther backe, then we can recouer in a great space and with much labour; but we must be in continuall exercise, and (as it were) with vnwearied di∣ligence ply the oare, vntill by death we arriue at the hauen of happinesse. Our hearts, like the plummets of a clocke, draw vs with the waight of their corruption downeward, till they pitch themselues and rest vpon earthly vanities, vnlesse euery day, yea many times a day, we pull them vp, and giue spirituall motion vnto them by these Christian exercises. Thirdly, sinne is so wily and deceitfull, that if we cease from the duties of a Chri∣stian life, and intermit the keeping of a straight watch ouer our selues and actions, it will soone steale vpon vs, and fortifie it selfe against all vertue and goodnesse. For though at the first it seemeth content, that we should but for a little space displace good duties, and giue but a little way for a small while to the pleasures of it, yet it will increase in strength, comming to liue (as it were) in its old home and proper element, and hardly leaue its hold, or giue way to the re-entry of those vertues and Christian duties which it formerly expelled. In which regard we shall be blessed, if fearing * 1.21

alwayes, we stand continually vpon our watch, and not onely keepe our * 1.22 soules strongly manned with sauing graces, but take care that they may be daily trained and exercised in all Christian duties, that so we may not be beguiled and hardned through the deceitfulnesse of sinne. Lastly, there is no lesse danger from outward enemies, the world and the deuill, if we neg∣lect the daily exercise of a godly life. For the world, if it once finde our hearts Dina-like, straying from God, will easily rauish and defile them with her filthy pleasures; and when we haue beene at some time inticed to accompany her fauourites in the delights of sinne, wee shall hardly get out of their imbracements, nor purge our selues from that pollution * 1.23 wherewith they haue tainted vs. The deuill also like a malicious enemy * 1.24 walketh about continually, and as a roaring Lyon seeketh to deuoure vs; and if he finde vs at any time cleane swept of Gods graces, and garnished * 1.25 with the hellish ornaments of vices and sinne, he will enter into vs, and taking possession, reserue vs for his owne vse. And therefore it behoueth vs with like diligence to preuent his wiles and malice, by keeping our soules continually furnished with Gods graces, and our selues exercised in all Christian duties, that so we may neuer be at leasure to admit of his ten∣tations. And seeing this euill one is ready, euen whilst we sleepe, to sow his tares of tentations in our hearts (a ground too fruitfull for such a graine) * 1.26 our care must be with like diligence, to cast out this hellish seede, that it take no rooting, or if it haue, to weede them out as soone as they haue sprouted vp, and doe outwardly appeare in our words or actions.

§. Sect. 5 Another rea∣son taken from our calling and profession.

The sixth reason to mooue vs to this daily exercise, is taken from our calling and profession; for wee are Citizens of heauen, and pilgrims on * 1.27 earth, and therefore though our bodies are here beneath, yet our conuersa∣tion should be in heauen, and our minds and affections should be on things aboue; our speeches should bee of those things that concerne our owne countrey, and in all our actions we must indeuour to further our iourney towards our heauenly home; neither must we one while goe forward, and another while backward, or idlely sit still; we must not one part of the day goe in the right way, and in another part erre and wander in the by-wayes of sinne, but we must be still going forward and holding the right roade, neuer turning out of it, till we come to our heauenly home. We are cal∣led to be Gods seruants, and therefore we must not deuide our seruice be∣tweene him and the world, seeing it is fit wee doe onely his worke from whom we receiue so liberall wages; neither can we serue God and Mam∣mon which are of so contrary a disposition: but whilst wee incline to the * 1.28 one, we must of necessity neglect the other, as our Sauiour hath taught vs. We are called to be his Souldiers, and therefore we must onely fight his battels, and not spend some part of our life and strength in his seruice, and some part in fighting on the deuils side, by quenching the good motions of Gods Spirit, and contrary to the light of our owne knowledge and consciences, neglect holy duties, and runne on in such courses as are dis∣pleasing vnto God. We are called to be Gods labourers; and therefore we must intend our businesse, that it may prosper in our hand, and not vndoe in one day, that which we haue done in another. We must not, like vnskil∣full husbandmen, sometimes plant, and soone after plucke them vp, one

while sow good seed, & another while tares; nor like foolish builders, pull down one day, what we haue set vp in another; nor like vnfaithful Watch∣men, one while sit in the watch Tower, and soone after slothfully sleep, and giue ouer our charge; nor like carelesse Pilots, guide the ship one day to∣ward the wished hauen, and the next, through sloth and negligence, let it roame whither the winde and tide will carry it, till it run vpon the sands, & split it selfe against the rocks: But we must in the whole & daily course of our liues, giue all diligence to make our calling and election sure, by holding * 1.29 a constant and continuall course, in the Christian exercises of a godly life.

§. Sect. 6 The last reason taken from the vncertainty of our liues.

The last reason to mooue vs vnto the continuall and daily exercise of Christian duties, is taken from the vncertainty of our liues, and * 1.30 when by death wee shall bee called to Iudgement; For seeing wee know not at what time our Master will come, it shall bee our wisedome to keepe our accounts alwayes euen, that wee may be ready at all times without feare, to yeeld vp our reckonings; and to carry our selues conti∣nually, like wise and faithfull seruants, in the exercise of holy, righteous, and Christian duties, that so we may bee blessed, when our Lord com∣ming vpon the sudden, shall finde vs so doing: and because we are vncer∣taine when the Bridegroome will come; let vs, like the fiue wise Virgins, * 1.31 haue our lampes and oyle of faith, and lights of a godly life alwayes pre∣pared, that so we may enter with him into the marriage Chamber of hea∣uenly happinesse, and there eternally solace our selues in the fruition of his loue; lest comming vpon the sudden, in an houre that wee thinke not, * 1.32 and taking vs vnprouided, without the lampe of profession, or the oyle of grace, or the light of an holy conuersation; either hunting after worldly profits and preferments by vnlawfull meanes, or with immoderate desires, or wallowing our selues in fleshly delights, he shut vs out of dores, and vtterly exclude vs from hauing any communion, or interest with him in those heauenly ioyes.

CAP. II.

Of some speciall duties of a godly life, which are to bee performed in our daily exercise: And first, of the renewing of our repentance.

§. Sect. 1 Of the daily renewing of our couenant with God, by the renewing of our faith and repentance.

BY the testimonies and reasons before alledged, wee haue made it euident, that it is not sufficient to serue God by fits and at sometimes, neglecting his seruice, and seruing the world and our owne lusts at another; but that the daily exercise of a godly life, in the continuall performance of all Christian duties, is most profitable and necessary. And now it remaineth that we giue some directions, for the well-performing of this daily exer∣cise. To which end, wee are to know that these duties, wherein wee are daily to be exercised, are of two sorts. First, generall, which are not onely euery day necessarily to be in some degree and measure performed, but also to be obserued in euery part of the day, and in all the particular acts and exercises of it, as occasion serueth. The second more speciall, and belonging more principally and properly vnto the diuers parts and seue∣rall occasions of euery day. The former are more internall and spirituall

betweene God and vs, seruing to set our hearts in due frame, and to make them constant and resolute to consecrate our selues wholly to Gods ser∣uice, and in all things to please him. The latter more externall for the most part, and visible, which are the outward exercises proceeding from the other, and (as it were) the pleasant fruits which spring from those in∣ward and hidden rootes. The first mayne duty, which ought to be of euery Christian daily and duly performed, is to confirme, and in some sort to renew the Couenant of grace betweene God and vs in Iesus Christ, wherein God for his part doth of his free grace promise the remission of all our sinnes, his spirituall graces, his fauour and reconciliation, iustifica∣tion and adoption, his holy Spirit with all spirituall and temporall gifts and graces in this world, and euerlasting life and saluation in the world to come, in and for his Sonne Christ. And we for our part doe promise and couenant, that we will receiue and imbrace Christ with all these benefits by a liuely faith, and bring foorth the fruits thereof in hearty repentance and new obedience. The which Couenant, is the maine ground and foun∣dation of all the good things we receiue from God in this life, and of all the ioy and comfort which wee take in them; and of our future hopes and happinesse in the life to come. And therefore as Citizens doe chiefly looke to the preseruation and establishment of the grand Charter, that containeth all their priuiledges: And as Souldiers in time of a siege, doe euery day looke vnto their mayne fortifications and bulwarkes, and if they be any way shattered and shaken in the last assaults, doe with all care and diligence repaire and strengthen them: So must wee who professe our selues Citizens of the spirituall Sion and heauenly Ierusalem, vse all good meanes to ratifie this Charter, which is the chiefe assurance of all the good which we either now can haue, or heereafter expect; and seeing in the time of our spirituall warfare, Satan with his assistants seeke to shake and weaken this chiefe Tower of our strength, with the engines and Ca∣non shot of their tentations; therefore we must daily haue a speciall eye to this our principall Bulwarke, and vse continually all good meanes, whereby the breaches may be repaired and strengthened against the next assault. And howsoeuer we are after a more principall manner to renew and confirme our Couenant with God at set and solemne times, as gene∣rally before wee come to the Lords Table, and specially in the time of thanksgiuing, for some singular and extraordinary benefits, or of extra∣ordinary humiliation in respect of some sinnes, into which, after our con∣uersion we haue relapsed; or some grieuous afflictions, from which wee desire to be deliuered; or some dangerous sicknesse, the vsuall fore-runner of death and Iudgement, as wee shall more fully shew heereafter: yet see∣ing wee must daily and hourely liue by faith; and seeing faith hath no other ground to rest vpon, for the applying and appropriating of any of Gods benefits, but the Couenant of grace which hee hath made with vs, the which, though on Gods part it be more immooueable then the rockes * 1.33 and mountaines, yet is often shaken in respect of our weake apprehension, euen as a rocke may seeme to mooue, when it is lightly touched with a trembling hand, & a mountaine to shake, when as it is beheld with a weak and quiuering eye; who seeth not how necessary it is to vse daily all good

meanes, whereby wee may make this couenant which is so strong in it selfe, to be also strong vnto vs, and a firme foundation whereupon we may build our ioy and comfort?

§. Sect. 2 Of the daily renewing of our repen∣tance. First, by recalling our sinnes to re∣membrance; And secondly, by humbling our selues be∣fore God in the sight and sense of them.

Now the principall meanes of renewing and confirming this couenant of grace, is, daily to renew the condition on our part, which is a liuely faith, approued by the fruits of it in vnfained repentance. The which lat∣ter, because it is the infallible signe and touch stone of the former, and the outward and sensible fruit, which assureth vs of the hidden roote, that it liueth and groweth, I will in the first place speake of our daily exercise in renewing of our repentance; vnto which is required, first, that we call to our remembrance our former sinnes, together with the cursed roote of o∣riginall corruption from which they spring; but especially the sinnes, frailties and falls, which haue ouertaken vs since the last time that wee performed this exercise, to which purpose it behoueth vs to keepe a strict and narrow watch ouer all our thoughts, words and workes, that these spirituall enemies of our soules may not slily passe by, or secretly lurke in vs vnespied, and consequently vnrepented of; and also to take speciall marke of them, that they doe not slip out of our minde and memory. For which end we must looke our selues often in the glasse of Gods Law, & ex∣amine our liues by this rule, that so we may take notice of our spirituall spots and deformities, of our errours and auersenes to good, & pronenesse to euill, and so bring them into the Court of conscience, that being there∣by, in the presence of God our supreme Iudge, accused & condemned, our hearts may bee smitten with godly sorrow in the sight and sence of them, and affected with a loathing and mislike of our former euill proceedings; according to the practice of the faithfull, foretold by the Prophet: Then * 1.34 shall ye (saith he) remember your former euill wayes, and your doings that were not good, and shall loath your selues in your owne sight, for your iniquities, and for your abominations. The neglect of which duty is reproued and condem∣ned in the people of the Iewes: I hearkened and heard, but they spake not a∣right, * 1.35 no man repented him of his wickednesse, saying, What haue I done? eue∣ry one turned to his course, as the Horse rusheth into the battell. Secondly, Hu∣miliation is here also required, in which, diuers things ought to concurre; first, when we haue called our sinnes to our remembrance, and set them in order before vs, we must in the sight and sence of them haue melting, relen∣ting, broken, and contrite hearts and spirits, which will truely mourne with bitter griefe, because by our sinnes wee haue displeased so gracious and good a God, who hath multiplied vpon vs so innumerable benefits and blessings, both in temporall and spirituall things, especially in giuing his only Sonne to the death for vs, when as we were strangers and enemies vnto him. Vpon which consideration we must, looking vpon him whom wee * 1.36 haue pearced, mourne for him, as a man mourneth for his onely sonne, and be in bitternesse for him, as one that is in bitternesse for his first borne. We must not slight ouer our sorrow, but labour with Peter to weepe bitterly, and * 1.37 with the Israelites, to powre forth our melting soules before God, like water drawne out of a well; and finally, with Dauid we must labour to bring our mourning for sinne into daily practice; Euery night (saith hee) * 1.38 make I my bedde to swimme, and I water my couch with my teares. And if

through the hardnesse of our hearts, we cannot thus sorrow for our sinnes, wee must bee grieued, because we can be no more grieued, and la∣ment the hardnesse of our hearts, because we can no more hartily bewaile them. Which if it be vnfained, then will it moue vs to vse carefully the meanes whereby our griefe for sinne may bee increased; as to meditate on the innumerable multitude, and the grieuous hainousnesse of our sins, the manifold imperfections and corruptions of our best actions, the ma∣iesty, power and greatnesse, the infinite goodnesse and graciousnesse of God towards vs, against whom we haue committed them, our owne base∣nesse and vilenesse, who haue prouoked to wrath so infinite a maiesty, the small and contemptible inducements which haue allured and inticed vs to offend so mercifull a Father, euen the base baites of worldly vanities; our continuing in these sinnes without repentance, notwithstanding that the Lord hath giuen vs so manifold and effectuall meanes of reformation and amendment, as the preaching of the Gospell, admonitions, instructi∣ons, reprehensions, the good motions of his Spirit checking vs for our sinnes, and inciting vs to holy duties; his promises alluring vs to serue him; his threatnings terrifying vs that we may not offend him; his mer∣cies and benefits incouraging vs to all good; his chastisements and fa∣therly corrections discouraging and stopping vs in our euill courses: notwithstanding all which helpes and meanes, we haue impenitently con∣tinued in our sinnes, without any reformation; our dishonouring of God hereby, who hath beene so gracious and bountifull vnto vs, and abusing of his mercies, patience and long suffering, which should haue led vs to * 1.39 repentance; our pearcings, wounding, and as it were, crucifying afresh the Lord of life, our blessed Sauiour and Redeemer; and our vexing and greeuing of the good Spirit of God, whereby wee are sanctified; by * 1.40 quenching the good motions which he hath suggested vnto vs, and by dulling and deadding his gifts and graces in vs. Secondly, we must bee much displeased with our selues, because we haue so many waies displeased God by our sinnes, and be inflamed with a godly anger against our flesh and sinful lusts, which haue caused vs to breake out into al these impieties, the which must shew it selfe in our readinesse to be reuenged of them, by vsing all good meanes whereby they may be mortified and crucified. Thirdly, we must haue our hearts affected with confusion and astonish∣ment, and our faces filled and discoloured with shame and blushing, that we haue thus many waies shewed our selues so vnkinde and vngratefull to so good a God; and when we see that God remembreth his couenant, to establish and make it good to such vnworthy wretches, we, with the Church of the Iewes, repenting of our sinnes, must remember our former * 1.41 wicked waies, and be ashamed and confounded, in the fight and sence of our vnworthinesse. Finally, we must in the former considerations cast away all pride, carnall loue and selfe-conceitednesse of our owne worth and excel∣lencie, and be humbled and cast downe in the apprehension and feeling of our owne basenesse and vilenesse; confessing that we are but dust and ashes; * 1.42 with Dauid, that we are wormes, and no men; and saying with Iob vnto cor∣ruption, Thou art my father, and to the worme, Thou art my mother and my si∣ster; yea with him, we must abhorre our selues, and vnfainedly repent in dust and

ashes. The fruits of which humiliation we shall finde inestimable. For we shall hereby offer vnto God a sacrifice which he most delighteth in, and make him hereby propitious and gracious; yea to dwell with vs, and to re∣plenish and cheare our hearts with our sweete communion and fellowship with him in the gracious comforts of his holy Spirit, according to that of the Psalmist, The Lord is nigh vnto them that are of a broken heart, and saueth * 1.43 such as be of a contrite Spirit; And the Lords owne speech by his Prophet, Thus saith the high and lofty one that inhabiteth eternity, whose name is Holy; * 1.44 I dwell in the high and holy place; with him also that is of a contrite and humble spirit, to reuiue the spirit of the humble, and the heart of contrite ones. We shall bring our selues within the compasse of Christs call, and inte∣resse our selues vnto his gracious promises of easing vs of the vnsupporta∣ble burthen of our sinnes, and curing vs of all our spirituall sicknesses and sores of sinnes: for he came to bee the Phisicion, not of the whole, but of the * 1.45 sicke, and to call, not those who haue no sence and feeling of their sinnes, but such as labour and are heauie laden, not the righteous in their owne opi∣nion and conceite, but sinners to repentance. We shall make our selues fit hearers of the glad tidings of the Gospell, and intitle our selues to all the gracious comforts of Gods holy Spirit, according to that of the Prophet, cited & applied by our Sauiour; The Spirit of the Lord is vpon me, because he * 1.46 hath anointed me: to preach the Gospell to the poore and meeke, he hath sent me to binde vp and heale the broken-hearted, to preach liberty and deliuerance to captiues, and recouering of sight to the blinde, to set at liberty them that are bruized, to comfort them that mourne; giuing vnto them beautie for ashes, and the oyle of ioy for mourning, and the garment of praise, for the spirit of heaui∣nesse. Moreouer, by this humiliation wee may come to the assurance of the remission of our sinnes; for if we humble our selues and pray, seeke Gods * 1.47 face and turne from our wicked waies; then will the Lord heare from hea∣uen, and will forgiue vs our sinnes, and heale our plagues; as wee see in the example of Manasses, one of the greatest sinners that euer liued, who humbling himselfe greatly before the God of his Father, and seek∣ing * 1.48 and suing vnto him for pardon, the Lord was intreated of him, and heard his supplication. Finally, if wee thus dayly humble our selues, the Lord hath promised to lift vs vp and exalt vs, to furnish vs with all * 1.49 sauing graces, to fill and replenish our emptie soules with all good things, to cheare vs in our mourning with the comforts of his Spirit, and to make vs blessed in the eternall fruition of his heauenly King∣dome.

§. Sect. 5 Of the daily confession of our sinnes, and iudging our selues for them

Thirdly, vnto this daily renewing of our repentance, is required an humble confession of our sinnes, which must be of vnknowne sinnes gene∣rally, * 1.50 of knowne sinnes particularly, with the aggrauation of them by their seuerall circumstances. Especially wee must acknowledge and lay opne the roote and fountaine of them, our originall corruption, from which they haue sprung and flowed, and then the cursed fruits and filthy streames that haue issued from them; but aboue all, we must not forget in this our confession, those speciall sinnes, vnto which we are most enclined, and wherewith we haue most offended and dishonoured God; nor those sinnes which we haue committed lately, and since the last time of renew∣ing

our repentance. And withall we must iudge and condemne our selues * 1.51 as vnworthy, by reason of our sinnes, the least of Gods mercies, and most worthy of the greatest of his iudgements and punishments, comming in∣to Gods presence as Benhadads followers before Ahab, and acknowledg∣ing, that if wee had our desert, death and condemnation were due vnto vs. * 1.52 And this we must doe, to iustifie the Lord when he iudgeth, and to glo∣rifie his name, in giuing vnto him the praise of mercy and forgiuenesse; and that thus iudging our selues, we may not be condemned of the Lord. Neither are we to stay here vnder the sentence of the Law, but to flee vnto the throne of grace, begging mercy and forgiuenesse at the hands of God, for his owne names sake, for his truth sake in his couenant and gracious promises, and for his Christs sake, his merits, satisfaction and obedience performed for vs. The fruit and benefit of which humble confession, is the full assurance of the remission of all our sinnes, grounded vpon the truth of Gods promises; For, If we confesse our sinnes, hee is faithfull and iust * 1.53 to forgiue vs our sinnes, and to cleanse vs from all vnrighteousnesse. And againe, Hee that hideth his sinnes, shall not prosper: but hee that confesseth * 1.54 and forsaketh them, shall haue mercy. Both which wee see verified in the ex∣ample of Dauid, who whilst he concealed his sinne, found the hand of God * 1.55 heauie vpon him, which vexed his very bones, and made him roare in sence of paine. But when hee confessed and acknowledged his sinne, the Lord forgaue him all his iniquities.

§. Sect. 4 Of our detesta∣tion and ha∣tred of sinne.

Fourthly, there is required heereunto an hearty hatred and detestation of all sinne. To which end we must consider, that it is an offence against Gods infinite Maiesty, and supreme Iustice, and that nothing in the world is so contrary vnto his most pure and holy nature; nothing so odious and lothsome vnto him, as appeareth by his most iust seuerity, in punishing of it with most sharpe and grieuous punishments. For though our first pa∣rents in the state of innocency, were his most excellent and best beloued creatures, yet for one transgression he reiected them, and punished not onely them, but also all their posterity with temporall punishments of all kinds, and euerlasting death and condemnation both of body and soule. Though the world and the creatures therein were his excellent worke∣manship, yet when it was defiled with the sinne of man, it was with all its inhabitants (sauing those which were reserued in the Arke) destroyed with an vniuersall deluge. For sinne hee consumed Sodom and Gomor∣rah with fire and brimstone from heauen, and reiected the whole nation of his beloued Israel from being his people. Yea, when our Sauiour Iesus Christ, the Sonne of his loue, bore our sinnes as our surety, he spared him not, but caused him in his body to suffer most grieuous punishments, and in his soule to beare the full viols of his wrath, till his Iustice, by his all-sufficient sufferings, was fully satisfied. The which considerations must make vs daily to renew our hatred against all our sinnes, which God so mortally hateth, and especially those which cleaue fastest to our corrupt nature, and vnto which we are most inclined, because by them wee doe most often displease and dishonour our gracious God and louing Father: And to proclaime continuall warre against them, that we may vanquish and subdue, mortifie and crucifie them; and seriously to resolue with our

selues, that we will vpon no conditions liue any longer in them, but re∣nounce and forsake them with our vttermost indeuour, how pleasant and profitable soeuer they haue formerly seemed to our carnall appetite.

§. Sect. 5 Of our feare and care that we be not cir∣cumuented with sinne.

Fifthly, in consideration of our owne frailty and infirmity, and the malice and subtilty of our spirituall enemies, we must daily and continu∣ally feare that we be not ouertaken with the deceitfulnesse of sinne, nor * 1.56 caught in these snares of the deuill, which ought iustly to bee so odious and lothsome vnto vs; and haue our hearts taken vp with feruent and zea∣lous desires, to preserue our soules and bodies in purity and honour, free from the pollution of any sinne. To which end, wee must daily with all conscionable care, keepe a diligent and straight watch ouer all our workes and wayes, but especially ouer our hearts, that they be not ouertaken with * 1.57 any loue or liking of sinne, but constantly repell the first motions and al∣lurements of it, when they present themselues vnto vs; especially we must haue an eye to our naturall infirmities, and those sinnes, vnto which be∣ing * 1.58 most prone, we are most easily ouertaken of them. Yea, wee must in this watch carefully auoide, not onely the sinnes themselues, but also all the occasions and meanes which may draw vs to the committing of them; especially the familiar society of wicked men, who are most apt to cor∣rupt and infect vs with their perswasions and euill examples. Finally, wee must daily resolue and indeuour, not onely to leaue and forsake all sinne, but also to serue the Lord, in performing all the contrary duties of holi∣nesse, righteousnesse, and sobriety, according to all good occasions and opportunities, which in the whole day, or any part thereof shall be offred vnto vs, and in all our thoughts, words, and deeds, to please the Lord, by yeelding cheerefull obedience vnto his holy will. Especially, our care and indeuour must be to perfect those graces, in which wee finde our selues most defectiue, and with extraordinary diligence to practise those duties towards God, our neighbours, and our selues, which our consciences tell vs we haue formerly most neglected, and vnto which we feele our corrupt natures to bee most backward and auerse; that so we may daily aspire to a greater growth in godlinesse, and bring forth, the longer we liue, the more and better fruits of new obedience.

§. Sect. 6 The benefits which would arise of this ex∣ercise of re∣newing our re∣pentance.

And if wee would thus daily renew our repentance, the benefits arising vnto vs from this holy exercise would be inestimable. For first, we should preuent innumerable sinnes, into which, through the neglect of this duty, we fall daily, vnaduisedly, and at vnawares; but especially wee should bee armed heereby against all sinnes committed against knowledge and conscience. Secondly, if at any time through frailty we be ouertaken with any sinne, we should not lye in it, but rise againe by vnfained repentance; and so heale the sores of sinne, whilest the wound is greene, with much greater ease, and not suffer them to fester and rankle, to our greater paine and danger. Thirdly, wee should much abate the violence of our fleshly lusts, when as though they with much labour put vs to a foyle, yet they shall not bee able, no not for one day, to keepe their hold and rule ouer vs; and who will take any great paines to so little purpose? or swallow downe that potion with any pleasure, which he must be forced to cast vp so quick∣ly with much griefe? or imbrace that sinne vvith any great delight,

which within a few houres shall be plucked from him with an holy vio∣lence and indignation? or offend so good a God, or hazard a precious soule, or disturbe the sweete peace of a good conscience, for the fruition of a sinfull pleasure so vaine, so momentany? Fourthly, though through infirmity we sometimes fall, yet shall wee hereby be preserued from slee∣ping in carnall security, and from being hardned through the deceitful∣nesse of sinne, and though through weakenesse of the flesh, we slumber * 1.59 with the Spouse in the Canticles, yet shall we not fall into a dead sleepe, but say with her, I sleepe, but my heart waketh. Fifthly, we shall heereby pre∣serue * 1.60 our consciences tender, so as they will giue vs warning when sinne maketh the least appearance, and our hearts pure and soft, so as they will easily relent with the least touch. Sixthly, we shall make the practice of a godly life, easie and familiar, and Christs yoke light, when as we are ac∣customed to beare it euery day. Seuenthly, wee shall either altogether keepe it from entring into our hearts, or at least from holding possession by pleading custome and prescription. Eighthly, we shall preserue peace with God, and an holy communion with him; and the peace also of a good conscience; or if there be any cause of inward iarres, we shall com∣pound and take them vp before we sleepe. Ninthly, we shall goe to rest securely, when as we goe to bed with our quietus est, and sleepe quietly, * 1.61 when we haue our pardon vnder our pillow. Finally, we shall alwayes be prepared for the approach of death and Iudgement, when as we keepe al∣wayes our accounts ready made; and though with the fiue wise Virgins, we sometimes slumber and sleepe, as well as the foolish, yet hauing our oyle in our lampes, we shall be ready to rise at the first call, to enter with our Bridegroome into the marriage chamber, and communicate with him in all ioy and happinesse.

CAP. III.

Of our daily exercise in renewing of our faith.

§. Sect. 1 That the daily renewing of our faith is ve∣ry profitable and necessary.

VNto this daily exercise of renevving of our repentance, vvee must adde also the renewing of our faith, which is no lesse necessary then the other; for as the vertue and vigour of our bodies soone fainteth and decayeth, if they be not often and daily nourished with those elements whereof they are made and composed; so will the strength of faith be weakened and abated, if it bee not daily sustained and refreshed with those meanes and helpes, by which it was begot and begun in vs, and therefore if vvhilest vve haue good stomacks in our youthfull dayes, vve thinke it not enough to refresh and nourish our bodies one day in a vveeke, nor yet once in a day; but must haue our dinners and suppers, breakefasts and beuers; let vs not thinke, that it is enough for the nourishment of our soules, and strengthe∣ning of our faith, to vse spirituall repast on the Sabbath onely, vvhich though it may hold life and soule together, yet shall vve not be thriuing and in good liking in our spirituall man, if vvee relieue and cherish it not vvith a more liberall hand, and allot some part of euery day to this spiri∣tuall

exercise. Againe, as faith in it selfe will faint and languish, if it be not daily refreshed and renewed, so are there also outward causes which shake and weakē it, if it be not duly, & euen daily nourished. For we daily wound and weaken it with our sins, whilst our inward guilt abateth our assurance of Gods loue, and confidence in his fauour, by laying to our charge our great vnworthines of his least mercies. And therfore we had need to renew daily our faith, as we daily renew our sins, by laying hold on the Couenant of grace, which assureth vs that our sinnes shall not stop the course of Gods mercies, because their current is free; and if the streames bee not dammed vp (as it were) in the fountaine with vnbeliefe, it is not our vn∣worthinesse can keepe them from vs. Finally, the spirituall enemies of our saluation doe daily and continually assault vs, and the chiefe meanes to repell the firie darts of their tentations, is the shield of faith; which in it * 1.62 selfe is not so impenetrable and of high proofe, (were it not strengthened and made effectuall to preserue vs by Christs mediation) but that it is of∣ten * 1.63 much battered and bruised in the conflict of tentations. And there∣fore seeing their malice neuer ceaseth, which maketh this shield of faith alwayes necessary, and their daily assaults doe cause it to be of daily vse; it is our wisedome to let no day passe, without reuiuing and renewing it, that we may by such meanes as God hath appointed, repaire and streng∣then it, so as it may bee fit to preserue vs against all assaults of tentation. Ioyne we then with the daily exercise of renewing our repentance, this also of renewing our faith; and the rather, because they mutually further and strengthen one another being conioyned; but being seuered, both are weakened and dismembred, and either cannot at all be exercised of vs, or but lamely and to little purpose, in semblance and shew, not in deed and truth. For faith is the cause and very life of repentance, none truely mourning for sinne, but such as by faith being assured of Gods loue, are grieued in their hearts, that they haue grieued so louing a God; and with∣out this filiall affection proceeding from faith, our repentance would be but like that of Cain and Iudas, a worldly and desperate sorrow that wor∣keth * 1.64 death. And contrariwise, repentance is the very breath of faith, which if it haue free passage, then faith not onely liueth, but flourisheth and thriueth; so that heereby, as by an infallible signe, we may know and discerne it from security and presumption; but if it faile, then the life of faith also faileth, and becommeth a dead carcasse, without all vertue and vigour, sense or motion.

§. Sect. 2 What this re∣newing our faith is, and the meanes wher∣by we may be inabled to doe it, which con∣sist, first, in di∣uers medita∣tions.

Now this daily renewing of our faith is nothing else, but after we haue humbled our soules in the sight and sense of our sinnes by vnfained repen∣tance, to refresh and strengthen it, and (as it were) to heale the wounds which our sinnes haue made, by applying Christ with the soueraigne salue of his precious blood, and the sweete promises of the Gospell made in him, assuring vs of the remission and pardon of all our sinnes. Now the meanes and helpes whereby wee may be inabled to renew our faith, and in the application of these benefits, may confirme and strengthen it against doubting and incredulity, doe either respect meditation or action. We must meditate on the eternall and immutable, free and vndeserued loue of God, euen before we were created, and after that by sinne wee had made

our selues strangers and enemies, which mooued him to giue his best Be∣loued to the death for vs, and from hence conclude for the strengthening of our faith; that he will neuer cease to be gracious vnto vs, when as by Christ being reconciled, wee adhere and cleaue vnto him with vnfained loue and hearty affection. Secondly, on Gods inestimable and infinite mer∣cies, which are farre aboue all his workes, and therefore may assure vs, that they will bee much more powerfull and all-sufficient to saue vs, then our sinnes, though neuer so innumerable and grieuous, can bee to condemne vs. Thirdly, on Gods truth, which will neuer faile in any of his promises, and omnipotent power and wisedome, whereby he is infinitely able to ac∣complish them. Fourthly, on the all-sufficiency of Christs obedience and satisfaction, for the discharging of all our debts, and satisfying of Gods Iustice for all our sinnes, if wee make them our owne by a liuely faith. Fifthly, on the Couenant of grace, which is free, and assureth vs of the pardon of our sinnes, and saluation of our soules, vpon no condition of workes or worthinesse, but onely of faith, bringing foorth the fruits of vnfained repentance. Sixthly, on the promises of the Gospell, which be∣ing generall and indefinite, exclude none, though neuer so sinfull and vn∣worthy, if they will thankefully receiue them as they are freely offered, and apply them to themselues by a liuely faith. Seuenthly, wee must me∣ditate on the Sacraments and seales of the Couenant, whereby God hath giuen vnto vs (as it were) into our hands, Christ Iesus and all his benefits; and of his most infallible oath, whereby he hath confirmed his promises vnto vs; as also of his Spirit, whereby he hath inwardly sealed vnto vs our redemption and saluation. Eighthly, on the manifold examples of his mercy and goodnesse, extended to all repentant sinners, and that he being no respecter of persons, is as ready to make vs partakers of them, if wee doe not reiect them through vnbeliefe. Ninthly, on the manifold expe∣rience which we haue had of them towards our selues, both in temporall and spirituall benefits, and that being vnchangeable in his nature and gifts, he is still ready to be alike good and gracious, if by faith we will rest and rely vpon him. Neither is it enough that wee know, and habitually beleeue that God hath giuen vnto vs many and singular priuiledges; as his Sonne to be our Sauiour and Redeemer; his Word, Sacraments, and ho∣ly Spirit, by which he hath effectually called vs to the knowledge and par∣ticipation of this great worke of our redemption, iustification, and remis∣sion of all our sinnes, reconciliation and adoption, whereby we are made not onely children of God, but also heires of his Kingdome, assurance of continuall preseruation in this life, and of saluation and glorification in the life to come; but we must actually exercise our faith, by allotting some part of the day to thinke and meditate on the excellency of these priui∣ledges; as what a blessed thing it is to bee saued by Christ, and deliuered out of the power of all our spirituall enemies, and to liue and die in the state of saluation: What a singular benefit it is to haue all our sinnes par∣doned, and our debts cancelled, so that we neede not feare at any time to be called to Iudgement, and to giue vp our accounts, seeing Christ hath satisfied for all, and made our reckonings euen for vs: What a sweet and comfortable a thing it is to haue peace with God, and peace of consci∣ence,

and the beames of his fauour continually shining vpon vs, and war∣ming our hearts with ioy and gladnesse? What an inestimable priuiledge it is to be the child of God, and heire apparant to the Kingdome of hea∣uen? which considerations, if wee seriously thinke on them, will be singu∣lar meanes to inflame our hearts with Gods loue, to rauish them with spi∣rituall ioy, and to make them cheerefull in Gods seruice, throughout the whole day, yea to the very end of the longest life.

§. Sect. 3 The second sort of meanes consist in the performance of diuers actions.

And vnto these meditations, we are for the renewing of our faith to adde diuers actions; as first, we must daily renew our promises vnto God made in baptisme, and bewayling our manifold frailties and imperfecti∣ons, whereby we haue often failed heerein, we are to resolue and promise, that if God will accept of vs, and passe by our former infirmities, we will with more intire affection renounce sinne, Satan and all our spirituall ene∣mies, and consecrate our selues wholly to his worship & seruice, and with greater zeale and deuotion labour in the vse of all good meanes, whereby we may attaine to more perfection. Secondly, wee must labour to finde and feele our hearts more and more inflamed with vnfained loue towards God, in respect of his infinite goodnesse and absolute perfection in him∣selfe, and graciousnesse towards vs, shining in his vnspeakeable and innu∣merable blessings and benefits bestowed vpon vs, which loue towards God will strengthen our faith in assurance of his loue towards vs, seeing it is but a drop that distilleth from this fountaine, and but a sparke that ariseth from this infinite flame. Thirdly, we must exercise our selues in the daily practice of religious duties, as prayer, meditation, holy conferences, and such like, which will increase our communion and acquaintance with God, and more and more assure vs of his fauour. And finally, we must re∣solue to take all good occasions of doing daily the workes of mercy and Christian charity towards our neighbours for Gods sake, whereby our faith will get daily new assurance, that seeing we are willing and desirous to glorifie God in all things, by causing the light of our godly liues to shine before men, hee will bee no lesse willing to glorifie vs before his * 1.65 Saints and holy Angels in his heauenly Kingdome. For these duties of piety and righteousnesse, are the fruits which spring from the roote of faith, the flames and heate which proceed from this fire, the very breath whereby it liueth, and the actions and motions wherein it is exercised; and therefore if it bringeth not foorth these fruits, it is but a barren tree and dead stocke, a vselesse fire, which being couered, giueth no light or heate; a dead carcase without breath, an idle habite without vertue or vigour, and for want of exercise languisheth and decayeth daily in strength; whereas contrariwise, if the strength thereof were vsed, and seasonably imployed in holy and righteous actions, it would (like the strength of the body) bee confirmed and redoubled by this daily ex∣ercise.

§. Sect. 4 The manifold benefits which would arise from the daily renewing of our faith.

But that we may be the better perswaded vnto this daily exercise of re∣newing our faith; let vs consider more particularly the manifold and in∣estimable benefits which would thereby accrew vnto vs. For first, we shall liue in couenant with God, haue assured title and interest vnto all his pro∣mises, without any intercession or intermission of our comfort and hope,

seeing God requireth of vs no other condition. Secondly, wee shall no longer liue the life of the flesh and corrupted nature, but the life of faith, * 1.66 which is principally sustained by God, and holdeth dependancie, not on earthly things, but chiefly on his Word and promise, which can neuer faile; and the life of Christ, subiecting our selues in all things to the regi∣ment and gouernment of his holy Spirit; so as we may say with the Apo∣stle, I liue, yet not I, but Christ liueth in me, and the life which I now liue in the * 1.67 flesh, I liue by the faith of the Sonne of God, who loued mee, and gaue himselfe for me; which life of grace certainely assureth vs of the life of glory. Third∣ly, heereof it will follow, that all our thoughts, words, and workes, shall be voluntarily subiected to the good will and pleasure of God, and being daily in couenant with God, we shall, by vertue of his Spirit assisting vs, keepe all our faculties and functions, senses, and actions, in couenant with * 1.68 vs, that they shall in all things obey him, and doe nothing which is dis∣pleasing vnto him. Fourthly, by renewing our faith daily, we shall with it renew all the sanctifying and sauing graces which issue from it, and de∣pend vpon it, and by watring the roote, giue vertue and vigour vnto all the branches and fruits which spring from it; whereas contrariwise wee shall spend all our labour in vaine, if neglecting faith, we vse all diligence and indeuour to increase in loue, patience, hope, or any other grace, or to bring foorth plentifull fruits of them in a Christian conuersation, and the workes of mercy and charity; like those who take much paines in wa∣tring the boughes and branches of a tree, and neuer take care to water the roote. More especially, if wee daily renew our faith, wee shall heereby confirme our affiance and confidence in God, in all things, and at all times; for when we firmely by faith apply vnto our vse the power, wisedome, goodnesse, promises, and prouidence of God, and with strong imbrace∣ments vnite them vnto vs, we may easily with all safety and security rest and rely vpon them. We shall heereby also strengthen our hope, which is nothing but an expectation of the things beleeued; and according as our faith is strong or weake in apprehension of the promises, so also is our hope which waiteth for their fruition. Wee shall increase by it our loue towards God: for the more and oftner we apprehend the diuine fire of his loue towards vs, the more our cold hearts are thereby inflamed with the heate of it, so that we returne vnto him loue for loue: And our zeale of Gods glory, there being no stronger argument to make vs in all things earnest to glorifie him, then to be fully assured that he will glorifie vs. It will worke in vs, and daily renew our patience, when as we daily renew our assurance, that all our afflictions are the chastizements of a louing Fa∣ther, and not the punishments of a seuere Iudge; that they are stinted and measured out vnto vs, both in respect of their quantity and continuance, by a most wise prouidence, which will not let them exceed either our strength or necessity; that they are inflicted out of meere loue, and are signes, not of our reiection, but adoption and saluation; that they shall * 1.69 haue a good issue, and worke together for the best, for the inriching of vs with spirituall grace, and the furthering of our eternall glory. It will in∣crease our peace of conscience, when as our assurance is daily renewed of our peace with God, the remission of all our sinnes, and victory ouer all

the enemies of our saluation; of our safety vnder his protection, and that nothing shall be able to separate his loue from vs. It will daily replenish our hearts with renewed ioyes in the holy Ghost, and after that they are exhausted with our infirmities and miseries, renewed faith will like afresh * 1.70 hand draw new supplies from God the fountaine of our ioy, vntill they be replenished and ouerflow. Yea, it will make our ioy, not like that of worldlings, in the fact, and not in the heart, momentany and mutable, like the cracking of thornes vnder a pot, whilst the brushie fewell of pros∣perity feedeth it, but constant and permanent, euen in afflictions, and * 1.71 nothing shall be able to take it from vs. It will fill our hearts daily with the comforts of the Spirit, when as being daily renewed, it doth afresh assure vs of our communion with God, and that Christ and all his bene∣fits doe belong vnto vs, which either respect this life, or the life to come.

§. Sect. 5 Of diuers o∣ther benefits which follow the daily re∣newing of our faith.

Fifthly, the daily renewing of our faith, is the most effectuall meanes of our vnfained repentance; For what can bee so powerfull an argument to make vs mourne for our sinnes with bitter griefe, as with the eye of faith to looke vpon him whom by our sinnes we haue pearced, and through the wound in his side, to see his heart so replenished with di∣uine loue, and as it were, supplying the place of that blood and water that issued out of it? and what can make vs more hate sinne, or to resolue to please God in all holy and righteous duties, then beleeuing that the Lord being so infinitely iust, and abhorring sin with such implacable ha∣tred, that he spared not his onely begotten and most dearely beloued Sonne, but when he bore our sinnes, caused him to beare also our griefes and sorrowes, wounded him for our transgressions, and bruized him with the paines of death, and fearefull burthen of his wrath for our iniquities; to beleeue also that he is towards vs, so infinitely merciful, that he gaue his Sonne to vs, and for vs to suffer all these torments for a time, that wee might not suffer them for euer; that he wounded him for our transgres∣sions, that we might be healed by his hurts, cleansed and purified from the guilt, punishment and corruption of all our sinnes with the streames of his blood, acquitted by his condemnation, and reuiued by his death? For who is so audaciously desperate, as to dare by voluntarie sinning prouoke such a Iustice? who is so hard-harted and vngratefull, as would be inticed with the baites of worldly vanities, to neglect in any thing to please so infinite a goodnesse? So what can more powerfully moue vs to flee all sinne, and to practise with all diligence all Christian duties of holinesse and righteousnesse, then by faith not only to inioy Gods present blessings in their owne worth and excellency, but as earnest pennies and first fruits, pledges and pawnes of heauenly and eternall reward, where∣with God of his free grace hath promised to crowne all our labours and * 1.72 holy indeuours? whereas if there were no beliefe and expectation of re∣ward, wee should faint vnder the waight of afflictions, languish in the performance of Christian duties, which are so ill esteemed and accepted in the world, and be wholy taken vp in the pursuite of earthly vanities, be∣cause we haue entertained no better hopes. For as one saith, They sauour earthly things, which beleeue not heauenly promises; They wholy addict

themselues to things that belong vnto this transitory life, which ap∣prehend not those things which are eternall. They feare not to sinne, who thinke that it shall haue no punishment; and finally, they become slaues to their vices, who expect not the future rewards of vertue, &c. Sixthly, by this daily renewing of our faith, wee shall bee strengthened against all the tentations of our spirituall enemies, so as they shall not be * 1.73 able to hurt and wound vs, whether these darts be cast against vs from the right hand, or from the left. For faith, as an impenetrable Shield, ena∣bleth vs to ouercome and beate back tentations arising from worldly pros∣perity; whilst apprehending heauenly and euerlasting excellencies, it maketh vs to contemne these base and momentanie vanities; and the ten∣tations which arise from crosses and afflictions, by perswading vs that they are the straight way that leadeth to happinesse, that they are not worthy * 1.74 the glory that shall be reuealed; that these light and moment any afflictions worke for vs afarre more exceeding and eternall waight of glory; and that if we suf∣fer with Christ, we shall also raigne with him. Finally, faith thus dayly renew∣ed, not onely effectually perswades vs vnto an holy resolution of leading a Christian and godly life, but also powerfully enables vs to performeall the duties thereunto required, with alacrity and cheerefulnesse, ioy and delight; for it moues vs to consecrate our selues wholy to the seruice of him, who hath graciously redeemed vs out of the hands of all our spi∣rituall enemies, and to testifie our loue and thankefulnesse vnto him, who hath done all this for vs, by our new obedience. It vnites vs vnto Christ, and applieth vnto vs the vertue of his death, by which sin is mortified and crucified in vs, & we vnto it, & to the world, so that we wil no longer serue them in fulfilling worldly and carnall lusts; and the vertue of his resurrecti∣on, whereby we are enabled to rise from the death of sinne, to holinesse and newnesse of life. It giueth vnto vs with spirituall life, spirituall moti∣on; it cleanseth and changeth our hearts, and taking away the old, it worketh in vs a new nature, which is actiue and operatiue in all holy and righteous duties, and diligent and cheerefull in the performance of them. And whereas before we either did them not at all, or but in outward shew formally and coldly, and that not without much paines and difficuly; it enableth vs now to performe them like naturall actions, with much ease and delight; so as wee can say with Dauid, that the Law of God is our * 1.75 chiefe delight, better vnto vs then thousands of gold and siluer, and swee∣ter then the hony or hony-combe; And with our Sauiour, that it is our meate * 1.76 and drinke to doe the will of our heauenly Father. And as vnnaturall mo∣tions are not without outward violence, lasting no longer then it lasteth, but natural are easie and permanent, as the Sun shineth, and the riuer run∣neth of their owne accord, freely and without compulsion; so by helpe of this new nature which faith worketh in vs, our actions and motions in the waies of godlinesse are easie and pleasant, which vnto corrupt nature were, euen in respect of the outward act, harsh and difficult, continuing no longer then some outward cause of feare or reward doth set them on going. And as the heate of a bath continueth alwaies, because it procee∣deth from an inward cause, which changeth the nature of the water; whereas the waters of a pond cannot be made warme, but with much la∣bour

and and difficultie, and continue in their heate no longer then the outward cause worketh it in them: so when as faith hath warmed our hearts with zeale of Gods glory, and made them actiue and operatiue in perfor∣ming the duties of his seruice, this heate and motion continue with ease and cheerefulnesse, because they are spiritually naturall, and proceede from an inward cause; whereas if worldly causes worke this heate of zeale (as honour and preferment in the heate of Iehu) it being vnnaturall and forced, soone returneth to its wonted coldnesse. Finally, faith thus renew∣ed, will make vs to serue God with cheerefulnesse and delight, because it incourageth vs in our labours, by apprehending and putting into our hands, not onely the present pay of all Gods temporary blessings and be∣nefits, but also the euidences and conueighances of our heauenly happi∣nesse, which God of his free grace hath by his writings in the Word, and his seales the Sacraments, made ouer vnto vs. And who wouldnot cheerefully and with ioy doe him faithfull seruice, who giueth vs present pay aboue the worth of our worke; and for our better encouragement assureth vs, that all this shall be but a small earnest in respect of the mayne bargaine, and but the first fruits of that full crop and plentifull haruest of heauenly happinesse?

CAP. IIII.

Of our daily exercise in seeking God, and what are the things which are required vnto it.

§. Sect. 1 That our see∣king God dai∣ly, is a necessa∣ry duty.

THe second mayne dutie, which wee are dayly, and euen throughout the day to performe, is, to seeke the Lord our God, by consecrating our selues wholy both in our soules and bodies vnto his worship and seruice. The which dutie is required in many places of the Scriptures. So Dauid exhor∣teth the Princes of Israel, to set their hearts and soules to seeke the Lord their * 1.77 God; and the Lord by his Prophet requireth it of all the people; Seeke ye * 1.78 the Lord whilst he may be found, and call yee vpon him while he is neere. And againe; Seeke yee the Lord, and yee shall liue. For howsoeuer the Lord, in * 1.79 respect of the infinitenesse and immensitie of his nature and essence, fil∣leth all places with his presence, and therfore cannot be farre (as the Apo∣stle speaketh) from euery one of vs; for in him we liue, and moue, and haue our being, as the heathens saw euen by the very light of nature; and though * 1.80 in the state of innocencie and integrity man had sweete communion with God, and inioyed the comfortable and liuely influences of his sauing graces, and dwelled in God, and God in him: yet through the fall of our first parents, and the ouerspreading corruption which did accompany it; man lost God, & was depriued of his presence; was wholy estranged from that happie and holy communion, and had all influence of his grace stop∣ped from: And together with this inestimable losse, he lost also the sense of this losse, and of all the miseries which did accompany it, and there∣fore neuer cared or desired to seeke and finde him, that being againe rev∣nited vnto him, hee might thereby recouer his lost happinesse; till God,

out of his free grace and infinite goodnesse pittying mans losse and mi∣sery, like the good Shepheard, sought vs first, who like wandring sheepe * 1.81 did stray from him, without any desire of returning, and carrying vs home to his sheepefold, caused vs to finde him before we sought him, yea when wee gainesaid and refused to make this search, according to that of the Prophet cited by the Apostle, I was found of them who sought mee not; I * 1.82 was made manifest vnto them that enquired not after me: All the day long I haue stretched out my hands vnto a disobedient and gaine saying people. Yea, but seeing wee haue now found God, and haue him alwaies by his grace present with vs, what needeth (may some say) this daily search and dis∣quisition, seeing that labour may seeme vaine and to little purpose, which is spent in seeking that which is already found? To which I answere, that we may doe that act in an higher degree of perfection, which in the first degrees is done already, yea, seeing wee can neuer in this world doe it so perfectly as we should, therfore we ought to doe it daily and continually, that we may aspire vnto more perfection. And this God, who by his pre∣uenting grace caused vs to seeke him for our owne good: requireth vs to doe daily and more and more for our greater good: and because all our happinesse doth consist in our finding and inioying him; not contenting himselfe that we should be in the first and least degrees happie, by finding and inioying him in some small measure, hee maketh it our daily taske to seeke him more and more, that finding him more perfectly, wee may perfect our happinesse in our full finding and fruition. Yea, in truth there is none that hath truely found him, who doth not daily indeuour to finde him more and more. For what hungry man that hath once tasted delicate meates, that can content himselfe with a taste onely, and doth not rather desire to feede on them, till he be satisfied and his hunger allay∣ed? what wise Merchant finding a treasure in a field, which he hath long sought, contenteth himselfe onely to haue found it; and doth not ra∣ther purchase the field, that he may inioy the treasure hid in it? or fin∣ding a precious pearle, satisfieth himselfe with a slight sight of the lustre and beautie of it; and doth not rather sell all he hath, to buy it, being ne∣uer at quiet till he safely possesseth it in his owne Cabinet? or who fin∣ding a rich mine of gold or siluer, is contented with the first oare which it offereth vnto his view; and doth not rather digge deeper and deeper, till hee haue made himselfe owner of the whole treasure? And there∣fore it is impossible for any man, that hath tasted how good God is to those that seeke him, to leaue off and so content himselfe; but hee will labour still to feede on him more and more, till he (as the Psalmist speaketh) be satisfied with his likenesse in the Kingdome of heauen, seeing * 1.83 in his greatest fruition in this life, hee knoweth that he wanteth much of him. And to leaue off further hungring after God, after that wee haue tasted of his loue, bounty and goodnesse, and to content our selues with a taste only, without further feeding on them, is an euident signe that we are in the number of those relapsed hypocrites, who cannot be renewed * 1.84 by repentance. It is impossible, that if euer we truely felt the incomparable pleasure of Gods presence, but that we should seeke to inioy it more and more, til we attaine vnto fulnes of ioy in our ful fruitiō in Gods Kingdom.

§. Sect. 2 What it is to seeke God.

Let vs then make it our daily exercise to seeke the Lord our God, whom to finde, and to bee happy and blessed, is all one, and whom to misse and lose, is to be miserable and accursed, though we should gaine and inioy the whole world, and all the happinesse which it can offer vnto vs. And to this end, let vs consider what it is to seeke God, so as we may be sure to finde him. Secondly, the manner and properties of this seeking. Third∣ly, the inestimable benefits which accrew vnto them who daily seeke and finde him. And lastly, the euils, miseries, and mischiefes, which befall all those that neglect this holy duty. For the first; to seeke God, is to la∣bour daily in and through Christ, to recouer and make him our owne, whom wee haue lost through the fall of Adam, and our owne originall * 1.85 corruption and actuall transgressions, that being reconciled and revnited vnto him, and so becomming one with him, and he with vs, we may bee * 1.86 happy and blessed in his fruition. For in and through Christ alone, God is to be sought of vs; and by him and no other possible meanes can we euer finde him; in him onely Gods Iustice is satisfied, and wrath appeased; in him, as our alone propitiatory sacrifice, he is well-pleased, and being recon∣ciled * 1.87 in the body of his flesh through death, of a seuere Iudge and terrible ene∣mie, he is become our gracious Father and chiefest friend. And so perfect∣ly hath hee made our peace through the blood of his Crosse, that hee hath left * 1.88 nothing for vs to doe, but ioyning with his holy Spirit, to labour that this inestimable benefit may be applyed vnto vs; which is chiefly done by see∣king and suing, with earnest desires and hearty indeuours to obtaine and make it our owne by faith.

§. Sect. 3 What is requi∣red vnto the seeking of God. First, that wee daily la∣bour more per∣fectly to know him, and re∣member him.

And to this seeking of God and his fauour in Christ, there are diuers things required; first, that wee labour daily more and more perfectly to know him, not so much what he is in his owne nature, essence, and attri∣butes, as what he is in Christ vnto vs, that is, infinitely wise to gouerne vs, and all-sufficient by his Word and Spirit to make vs wise vnto saluation; that he is omnipotent to defend vs, and giue vs victory ouer all our ene∣mies; that he is immutable, not onely in his owne nature, but in his loue, goodnesse, and gifts vnto vs; that he is true to performe vnto vs his gra∣cious promises, and mercifull to forgiue vs our sinnes, and saue our soules; that Christ is an all-sufficient and perfect Redeemer, to deliuer vs out of the hands of all our spirituall enemies, and to bring vnto vs full redempti∣on; that the Spirit is not onely holy in his owne nature, but also to worke in vs sanctification and holinesse. In all which, and all other respects, we are not so much to labour to know these things in speculation, as in pra∣ctice and experience, nor to apprehend them in the braine, as to feele them in our hearts, nor to conceiue of their excellency and sufficiency as causes, but experimentally to feele and finde their efficacy, in producing their effects, and bringing foorth their fruits in vs. And this is that excel∣lent knowledge which the Apostle so much and continually laboured to * 1.89 attaine vnto, as a thing which being of most excellent vse, was also of great difficulty; and therefore he was content to be taken vp wholly of it, and in comparison of it, to neglect all other knowledge, not onely to know that Christ died and rose againe, and the vertue and sufficiency of them for his iustification and saluation, which were but the study of a few dayes or

houres, and is easie to bee found and learned in euery Catechisme; and therefore it is not to be thought that the Apostle, who was of such excel∣lent gifts, and illuminated with such an extraordinary measure of know∣ledge, did take so much paines, and spend his chiefest time and strength in attaining vnto it; but to finde and feele the power and efficacy of Christs death and resurrection in his owne heart, for the strengthening of his faith, the inflaming of his loue, the mortifying of his corruptions, and his spirituall quickening vnto new obedience and holinesse of life. And as wee are thus daily to seeke God, by labouring more perfectly and ef∣fectually to know him; so also by indeuouring to haue these things thus knowne in continuall remembrance, that thinking and meditating on them, wee may take all good occasions to reape the fruit and benefit of them for our owne vse, to speake of them as opportunity is offered, for the good and edification of others, and to draw this knowledge into con∣tinuall practice, for the reforming and amending of our liues and conuer∣sations. To which purpose, we must daily indeuour to purge our memo∣ries, and to cast out of these store-houses the rubbish and trash of sinfull vanities, which doe but cumber the roome, and take vp the place of spiri∣tuall riches and heauenly prouision, and as it were to blot out of these tables all lessons of impiety, which in the dayes of our ignorance were written in them, with all vaine, carnall, and corrupt motions and con∣ceits, which will bee so many distractions to withdraw our minds from God and spirituall meditations; and in place heereof wee must striue to write in them all profitable instructions, which we haue formerly learned, and those especially which we haue obserued in our last holy and spiritu∣all exercises. And if wee thus like scholers daily say our part, and recall to our remembrance the lessons which we haue learned the last Sabbath, or any day of the weeke besides, they will be so deepely imprinted in our memories, that they will not easily be forgotten, neither will the lear∣ning of new lessons, be a meanes to put out the old, and make vs forget what we haue formely learned.

§. Sect. 4 The second thing is, that we adhere vn∣to him with our hearts and affections.

Secondly, vnto this daily exercise of seeking God, it is required, that wee doe continually adhere and cleaue vnto him with our hearts and af∣fections; that wee labour and indeuour daily more and more to weane * 1.90 them from the world and worldly vanities, that they may wholly be fixed and fastned vpon him, not affecting and doting vpon earthly and momen∣tany trifles which profit not, but minding spirituall and heauenly excel∣lencies, and seeking those things which are aboue, where Christ sitteth at the right hand of God; and that we doe not carry our selues as Citizens of the earth, where we haue no abiding place, but that we haue our con∣uersation * 1.91 in heauen, from whence wee expect a Sauiour and Redeemer. More especially, wee must withdraw our affiance and trust from the arme of flesh, and earthly helpes and props, which will most faile vs when wee most rely vpon them; and fasten them wholly vpon God the immoueable Rocke of our saluation, and our chiefe Tower of strength, resting vpon * 1.92 him at all times, and for all things; prouision in time of want, protection in time of danger, as well in the absence as presence of all inferiour meanes; knowing that he is infinitely gracious, and all-sufficient to pre∣serue

and defend vs without, as well as with them. Wee must also fasten our hopes daily vpon God, who is the sure anchor-hold that will stay and secure vs against all the stormes of troubles and tentations; and daily comfort our selues in our earthly pilgrimage, and take incouragement in the performance of all good duties, euen when wee are crossed in them, and persecuted for them of the world, by continuall renewing our ex∣pectation of the performance of Gods gracious promises, especially those that concerne a better life, which will make vs to purge our selues, as he al∣so * 1.93 is pure, and not to doe any thing which may any way hazard our hea∣uenly happinesse. Moreouer, wee must labour daily that the true feare of * 1.94 the Lord may more and more possesse our hearts, making vs to reuerence him as our heauenly Father, and to stand in awe of him as our supreme Lord and King. By which sonne-like & holy feare, we shalbe more power∣fully restrained from all sinne, because it is displeasing vnto our louing Fa∣ther, then by all humane lawes, shame of men, or the sharpest and seuerest punishments; and inticed with more cheerefulnesse vnto all Christian du∣ties, because they are pleasing in his sight, then by all earthly hopes or temporary rewards. By it all other seruile feare of men will bee expelled, because when they haue done their worst, they can but kill the body; and when they haue most seuerely whipped vs, put a Pasport into our hands, for our more speedy conducting into our heauenly Countrey: and fearing onely God, we shall become bold and couragious in all good duties, and not caring greatly what men can say or doe, we will yeeld absolute obedi∣ence vnto Gods Commandements, and submit our selues in all things to be ruled by his Word and holy Spirit. And so shall wee approoue our selues to be true Israelites, sound members of the Church, and loyall sub∣iects of Christs Kingdome; of whom it is prophecied, that they shall re∣turne and seeke the Lord their God, and Dauid their King, and shall feare the * 1.95 Lord and his goodnesse in the latter dayes.

§. Sect. 5 That we must cleaue vnto God by fer∣uent loue.

Fourthly, vnto this daily exercise there is required, that we doe ad∣here vnto him by most feruent loue, setting our affections vpon him, and * 1.96 louing him aboue all things with all our mindes, with all our soules and with all our strength: And that we daily and continually renew our loue, by considering that he is in himselfe the chiefe goodnesse, infinite in all excellencie, beauty, mercy and all perfection, and therefore most louely and amiable; and also towards vs most good and gracious, benigne and bountifull. In which respects we are to esteeme it our chiefe happinesse, to be by his loue towards vs, and ours towards him, vnited vnto him, and to inioy him as our chiefe goodnesse and blessednesse. For if worldly men doe place all their happinesse in the fruition of those earthly things vnto which by loue their hearts are firmely vnited, as the ambitious man, in the inioying of his desired honours; the couetous man, of his beloued riches; the voluptuous man, of his wished pleasures; the carnall louer, in the obtaining of his loue; how much more ought we to esteeme it the top and perfection of our felicity, when by feruent loue we inioy God, be∣ing inseparably vnited vnto him, and hee vnto vs in the bonds of loue? how much more should our hearts bee rauished with delight (as the Spouse in the Canticles) with our mutuall and sweete imbracements,

entercourse of kindnesse, and tokens and testimonies of loue towards one another? In which loue if we would be truly happie, our daily care must bee to weane our hearts and affections more and more from the loue of the world and worldly vanities, that they may be wholy fastened and fix∣ed vpon God; and as men, when they would intend the whole strength of their sight to the more perfect beholding of an obiect, do winke with one eye, that all the visuall spirits being collected in the other, they may more vigourously and exactly discerne and comprehend it: so if wee would haue the whole keyes and influences of our affections directed vnto God, we must shut and auert them from the world, that wee may comprehend and imbrace him with more perfection, when they are wholy and soly fixed on him. Besides, the Lord is a iealous God, who can indure no cor∣riuals in his loue, and much lesse that wee should share and diuide our hearts betweene him and his enemies. He cannot abide, that professing our selues his chast Spouse, we should like filthy strumpets haue our hearts goe a whoring after strange louers. To which purpose one saith, that that soule cannot be filled with the gracious visitations of the Lord, * 1.97 which is subiect to worldly distractions, and by how much the more it is emptied of them, by so much it shalbe the more filled of the other; if much, then much; if little, then little. For if the Apostles adhering to the Lords bodily presence, which was most holy, could not be filled with the Spirit, till he was taken from them; how canst thou hope, who art glued and fastened to the world and thy filthy flesh, to haue the sweete presence of God and comforts of his Spirit, vnlesse thou indeuourest to renounce these carnall comforts?

§. Sect. 6 That we must labour daily to haue our com∣munion with God increa∣sed.

The fifth speciall duty required vnto our daily seeking of God, is, that wee labour more and more to haue our sweete communion with him increased, and the comfortable fellowship of his holy Spirit dwelling in our hearts, sealed and assured vnto vs. To which end it must bee our dai∣ly exercise, to purge and purifie them by faith from all noisome corrupti∣ons and sinfull thoughts, that they may bee fit temples and habitations for this pure and holy Spirit to dwell in; and to decke and adorne them with sanctifying graces, which will cause him to keepe his residence in vs with cheerefulnesse and delight: we must also submit our selues to be ru∣led by him, and not quench any good motion which hee suggesteth, ei∣ther by rebellious and flat denials, or by vaine excuses and sluggish delaies, but presently put the duties in practice vnto which he moueth vs, and open the dore of our hearts at his first knock and call, that hee * 1.98 may come in, and supping with vs, feast vs with a most delicious ban∣quet of Spirituall refections; lest putting off his kinde offers with sloth∣full * 1.99 excuses (like the Spouse in the Canticles) we moue him to depart, and hide from vs his gracious presence, and so moue vs by a sorrowfull and painefull search, before we can recouer and finde him, to make more pre∣cious account of his company when we doe againe inioy it. We must be carefull to preserue our peace with him, if we would inioy his com∣pany; for as the Prophet speaketh, How can two walke together, except they * 1.100 be agreed? To which end we must often renew our faith, and after any slip or infirmity, rely vpon the mediation of our Sauiour Christ for our * 1.101

reconciliation and renewing of our peace. Neither must we alone apply Christ vnto vs for iustification, but also for sanctification, indeuouring in all things to please God; and if we desire to haue the peace of him, wee must binde our soules to our good behauiour; labouring with feruent zeale to glorifie him in all our cogitations, words, and actions, not pas∣sing any of our time vnfruitfully and vnprofitably: but imploying it so, as some glory thereby may redound to God, and some comfort to our owne soules, by furthering the assurance of their saluation. Contrariwise our care must bee, that wee doe not vexe and grieue the good Spirit of God, by quenching his good motions which hee suggesteth, or by defi∣ling our soules with sinfull corruptions; especially, that we doe not suffer voluntarily and wilfully any knowne sinnes to dwell in vs, which will pol∣lute our soules and bodies, and making them fitter to bee cages for vn∣cleane Birds, and noysome styes for filthy Swine, then Temples and habitations for him to dwell in, will mooue him, as weary of his lodg∣ing, to depart from vs. Moreouer, hauing this sweete communion with God, and comfortable fruition of his presence, by his holy Spirit dwel∣ling in vs, wee must labour to preserue it inuiolable, by carrying our selues daily, and in all our thoughts, words, and actions, as in his sight, and not to doe any thing before him, which wee would bee ashamed to doe in the presence of a man that is iust and religious. And seeing wee haue such communion with God, wee must indeuour to bee holy, as he is * 1.102 holy; for the Lord will bee sanctified in all those that come so nigh him, ei∣ther in his mercy or Iudgements; and being a consuming fire, wee must take heede that we bee not as stubble and chaffe, but as pure gold, which will not be consumed, but be made daily more pure by our communion with him. Finally, hauing this communion with God, wee must re∣ioyce in him aboue all things in the world; and as this communion must not bee by fits and starts, like that with our worldly friends, whom wee visite onely at good times, or when wee haue got some leasure from our businesse, but constant, daily, and continuall, like the communion of man and wife, who should dwell together in the same house, or of the head with the members, and soule with the body, which whilest life lasteth, admit of no diuision or separation: so must our ioy and reioy∣cing in God caused by this communion, be constant and continuall; ac∣cording to that of the Apostle, Reioyce euermore: And againe, Re∣ioyce * 1.103 in the Lord alwayes: and againe, I say, Reioyce; not onely in worldly prosperity, but also in affliction and tribulation; for if wee inioy this neere communion with God, hee may much more fitly say vnto vs, as Elcanah to Annah, Am not I much better vnto thee then * 1.104 all worldly comforts, which are vaine and worthlesse, for they last but a while, and leaue thee when thou most needest them? And this ioy will support vs, euen when all other forsake vs, and make our la∣bour of loue light and easie, which wee vndertake for the Lords sake; It will weane our hearts for all carnall delights, and make vs euen with great ioy and comfort to finish our tedious pilgrimage, when as wee haue the ioy and delight of so sweete a Companion in all our Tra∣uailes.

§. Sect. 7 That vnto the seeking of God is required, that we daily renew our re∣pentance.

Sixthly, to the daily seeking of God, is required, that we daily renew our repentance; for these in the Scriptures are vsually ioyned together, to * 1.105 intimate vnto vs that we then seeke God, when as wee doe vnfainedly re∣pent vs of our sinnes. Thus the Lord promiseth, that if the people of Is∣rael would in their tribulation seeke the Lord, with all their heart, and with all their soule, and turne to the Lord their God, and bee obedient vnto his voyce, then they should finde him. And that if they should humble themselues and pray, and seeke his face, and turne from their euill wayes, then he would heare * 1.106 from heauen, forgiue their sinnes, and heale their land. So the Prophet Esay ioyneth these together: Seeke yee the Lord while hee may bee found; call ye vpon him while hee is neere. Let the wicked forsake his way, and the vnrighte∣ous man his thoughts, and let him returne vnto the Lord, and he will haue mercy vpon him. Without which vnfained repentance, we cannot truely be said to seeke God, or to haue any communion with him; for if wee say that wee * 1.107 haue any fellowship with him, and walke in darkenesse, we lye, and doe not the truth. More especially we must seeke the Lord, by humbling our selues in true contrition and sorrow for our sinnes, which haue estranged God from vs, and made vs lose the sense and assurance of his loue and fauour. And therefore the Lord exhorteth the meeke of the earth to seeke him, that they might be hid in the day of his anger: And saith, that Israel and Iudah should * 1.108 come together, going and weeping, and should goe and seeke the Lord their God. * 1.109 Secondly, we must seeke him, not onely by bewailing and forsaking our sinnes, but also by bringing foorth the fruits of new obedience. Whereof it is, that these also are conioyned in the Scriptures; Hearken vnto me, ye * 1.110 that follow after righteousnesse, ye that seeke the Lord. Thus Iudah is com∣manded to seeke the Lord God of their fathers, and to doe after the Law and * 1.111 the Commandement. And Iehoshaphat is commended, because he sought the Lord God of his father, and walked in his commandements: which duties, if * 1.112 we ioyne together, we shall be blessed; according to that of the Psalmist, Blessed are they that keepe his Testimonies, and that seeke him with their whole heart. * 1.113

§. Sect. 8 That we must seeke to haue and hold Gods grace and fa∣uour in Iesus Christ.

Finally, to this duty of seeking God, is required, that we seeke to haue and to hold his face and fauour in Iesus Christ; desiring nothing more in * 1.114 the world, then to haue the bright beames of his countenance continually shining vpon vs, and to finde and feele the sweete and vitall influences of his fauour, warming our hearts with ioy and comfort; for in him wee liue, and mooue, and haue our being: and if hee graciously behold vs with the benigne aspect of his mercy and loue, we liue and flourish; but if hee doe turne away his face, we are troubled; and if he but blow vpon vs with the * 1.115 breath of his displeasure, our breath will faile, and dying, we shall returne to our dust. He is the life-giuing Planet, and Sunne of all comfort and ioy, who by the beames and influences of his fauour, both giueth vs life, and preserueth vs in our well-being. And therefore as the inferiour crea∣tures are much indammaged, when in the eclipses of the Sunne they are for a short time depriued of its presence and vitall influences; so cannot our soules but receiue much hurt and spirituall detriment, if the beames of Gods fauour be for the shortest moment eclipsed from vs. Heereof it is, that we are exhorted to seeke the Lord and his face, because in him, our * 1.116

life and strength, vertue and vigour chiefly consisteth. Seeke the Lord and * 1.117 his strength, seeke his face euermore: And therefore no sooner was Dauid mooued to performe this duty, but presently he vndertaketh it, as being aboue all other things most pleasant and profitable. When thou saydest * 1.118 (saith he) Seeke yee my face, my heart said vnto thee; Thy face, Lord, will I * 1.119 seeke. And hence it is, that if the Lord did neuer so little estrange him∣selfe, he doth so earnestly pray that hee would not hide his face from him; and cryeth out as a man vtterly forlorne and forsaken of all hope and com∣fort, My God, my God, why hast thou forsaken me? why art thou so farre * 1.120 from helping me, and from the words of my roaring? And contrariwise, when he inioyed Gods face and fauour, he thought himselfe much more happy, then in the fruition of all earthly blessings. There are many (saith he) that say, Who will shew vs any good? Lord, lift thou vp the light of thy countenance * 1.121 vpon vs. Thou hast put gladnesse in my heart, more then in the time that their corne and wine increased. Now the meanes whereby we may preserue and assure vnto our selues, the face, fauour, and louing countenance of God, is daily to striue and labour after greater perfection in all spirituall graces, and in the duties of his seruice; as to know him more perfectly, to beleeue in him more assuredly, to loue him more intirely, to feare him more reue∣rently, to trust in him more firmely, to hope in him more cheerefully and patiently, to call vpon him more deuoutly and feruently, to heare his Word more attentiuely, and to performe all the duties of piety, righte∣ousnesse, and sobriety, more sincerely and diligently then we did the day before. And if we thus labour and indeuour to please God in all things, we shall be sure of his fauour, and notwithstanding our manifold infirmi∣ties, he will shine vpon vs with the light of his countenance, and graci∣ously accept, and be well pleased with vs in the face of his Beloued, and our * 1.122 onely Sauiour Iesus Christ.

CAP. V.

Of the right manner of seeking God, so as we may be sure to finde him: and of the benefits which arise from it.

§. Sect. 1 That we must seeke God first and principal∣ly, seasonably and constantly,

AND these are the things which are required to this duty of seeking God daily. The second point propounded, was the * 1.123 manner how he is to be thus sought of vs. In which respect, wee are to seeke him rightly, according to the direction of his Word. Wherein is required, first, that we seeke God first and principally, that is, aboue all things in the world, more highly esteeming him in our iudgements, more often thinking on him in our meditations, more feruently cleauing vnto him, in our hearts, wils, and affections, more diligently seeking his grace and fauour in all our actions, then the greatest excellencies that heauen or earth can affoord vnto vs. Secondly, wee must seeke him first in time, and before all other things, as men vse to seeke first things chiefly necessary, profitable, and of greatest value and excellency, and when they haue any spare time, things of lesse vse, vtility, or worth; as treasures, before lumber; meanes of life, foode, ap∣parell,

liberty and peace, before superfluities and such things, as serue onely for ornament and delight. Thirdly, wee must seeke him in the op∣portune, seasonable, and acceptable time when he may bee found, that is, whilst the day of saluation lasteth, and whilst yet God offreth vnto vs his grace and fauour, and still vouchsafeth vnto vs his holy Ordinances, that seeking, we may find him in them. Yea, whilst God biddeth vs seeke his face, and euen assoone as the word is come out of his mouth, our hearts must answere, Thy face, O Lord, will I seeke. So the Lord by his Prophet * 1.124 exhorteth vs: Seeke ye the Lord while he may be found, and call vpon him while he is neere: And the Church and people of God perswade one another; * 1.125 Let vs goe speedily to pray before the Lord, and to seeke the Lord of hosts, and * 1.126 I will goe also. We must seeke the Bridegroome when hee is come into his Garden, and inuiteth vs to feast with him in his spirituall delicacies. And whilst he knocketh at the dore of our hearts with the finger of his Spirit, and calleth vnto vs by the ministery of his Word, saying, Open vnto mee, * 1.127 my sister, my loue, my doue, my vndefiled: Wee must not giue him a come∣againe, nor put him off with slight excuses; lest he punish our sloth, by withdrawing himselfe and the comforts of his Spirit from vs; and because we would not open when he knocked, nor answere when hee called, he make vs to knocke, and call and cry, before he will heare vs, and to seeke him with sorrow, before he will be found of vs, that so he may make vs af∣terwards to esteeme more of his gracious offers, and to make more pre∣cious account of his comfortable presence, when hee doth againe vouch∣safe it vnto vs; which we did not greatly value, when as we might haue in∣ioyed it with ease and pleasure. Now the most seasonable time of seeking God, are the dayes of our youth, and when with good Iosias we seeke him * 1.128 in our tender age, for he seeketh him best and most acceptably, that seeketh him soonest and with best speede. Which if we haue neglected, then the best time of seeking him is the time present, and while yet the sound of his voyce in the ministery of his Word ringeth in our eares, calling vs to turne from our sinnes, and returne vnto him. For whilest God seeketh vs in his holy ordinances, it is fit time of seeking him, neither is the accepta∣ble time and day of saluation past, whilest yet the light of the Gospell shi∣neth * 1.129 vnto vs, and therefore to day if ye will heare his voyce, harden not your * 1.130 heart. But if wee neglect this time, and let Christ goe away, through our prophanenesse or slothfull negligence, hee will say vnto vs as he did vnto the Iewes; Ye shall seeke me, and shall not finde me; and where I am, thither ye * 1.131 cannot come. And finally, as in respect of the time, we must seeke him sea∣sonably, so also constantly, that is, continually, and to the end of our liues, when as hauing full fruition of him, we shall be secure in his presence, and without feare of losing him. Wee must seeke him, not onely in the day of aduersity and affliction, when wee most sensibly apprehend our neede of * 1.132 him: for this may be performed by the greatest hypocrites, and the most despisers of his grace at other times; but also in the time of our prosperi∣ty, when carnall reason would perswade vs, that hauing all things at our hearts desire, we haue lesse neede to sue and seeke vnto him. Not onely when he sheweth his glory and greatnesse vpon extraordinary occasions, as by terrible thunder, lightning, earthquakes, and such like; which caused

the rebellious Israelites to seeke him, when they had formerly reiect∣ed * 1.133 him; but wee must continue this duty at all times, according to that wish of the Lord, in the behalfe of the Israelites; O that there were * 1.134 such an heart in them, that they would feare me, and keepe my Commandements alwayes, &c.

§. Sect. 2 That we must seeke God in Iesus Christ, sincerely, zea∣lously, and with all dili∣gence.

And after this manner we ought to seeke God, in respect of the time; in respect of the person in whom we must seeke him, it must be in the face of his Anointed, and the alone mediation of Iesus Christ, the Sonne of his loue, in whom onely he will be found of vs. For if wee seeke him in our owne merits, workes, and worthinesse, we shall, in regard of their im∣perfections and corruptions, be more estranged from him. In respect of our selues who are the seekers, we must seeke him, if we meane to find him, after a right manner; first, sincerely and vprightly, with all our hearts and soules, wills and affections. So Dauid exhorteth the Princes of Israel, to set their hearts and soules to seeke the Lord their God. And heerein propoun∣deth * 1.135 himselfe, as an example for our imitation, professing that with his whole heart he had sought the Lord. Thus Asa and the people of Iuda en∣tred into a couenant to seeke the Lord God of their fathers, with all their heart, * 1.136 and with all their soule. Which sincere seeking onely hath the promise of finding him; according to that in Deuteronomie, If from thence thou shalt * 1.137 seeke the Lord thy God, thou shalt finde him; if thou seeke him with all thine heart, and with all thy soule. And so the Lord promiseth the people of Iu∣dah, that if in the land of their captiuity they would seeke the Lord, they * 1.138 should finde him, if they should search for him with all their heart. Secondly, we must seeke the Lord, not coldly and formally, as though we were care∣lesse whether we found him or not, but zealously, and with all earnestnesse, as being the chiefe thing which we desire. And as the couetous man neg∣lecteth his meate, that he may get money; and the famished man money, that he may get meate to satisfie his hunger: so must we couet and hunger after Gods presence, and labour to inioy his face and fauour, more then to inioy all our earthly desires. And this feruencie of affection in seeking God, is in most liuely manner expressed in the example of the Spouse in the Canticles, seeking her Bridegroome, who like a woman rauished with * 1.139 the excellencies of her Louer, and euen mad with loue, hath her heart so fixed on him, that she can rest neither night nor day; but euen in her bed where shee should sleepe, her mind runneth on him, and betweene slee∣ping and waking, vp she starteth to let him in whom her soule loueth; of which hope, when she findeth her selfe frustrate, by his withdrawing him∣selfe, she calleth vnto him, and seeketh for him; and hauing neither an∣swere, nor desired successe, she runneth about the streets of the Citie, euen in the night, and enquireth of the Watchmen, and euery one shee met (as though the heate of loue, had made her to cast off the Vaile of modesty) if they could tell her no tidings of her Beloued; being neuer at rest till she had found him, and had againe gotten him within her imbracements. Finally, vnto this feruency in affection, we must ioyne diligence in action, indeuouring and labouring in the vse of all good meanes, whereby we may finde God, and bee more and more assured of his grace and fauour. For vnto this sedulity in seeking God, are the promises made; and the Apostle

telleth vs, that he is a bountifull rewarder of them that diligently seeke him. As therefore they who haue lost some precious iewell wherein their * 1.140 chiefe wealth consisteth, doe not content themselues with a slight search, but set all other businesse aside to seeke it, and are so intent and wholy taken vp with their imployment, that they can scarce finde any time to sit downe and rest them, yea to eate, drinke or sleepe, till they haue found it; and haue all their thoughts so intent vpon this one thing which they haue in hand, that they minde not what is spoken or done in other matters; so must wee vse the like or greater diligence in seeking God, who is of infinite more value then all the Iewels of the world. And if Dauid was so wholy intent in preparing a visible place of Gods presence, that hee protesteth to neglect all other things in com∣parison of it; as that hee would not come into the tabernacle of his * 1.141 house, nor goe vp into his bed; nor giue sleepe vnto his eyes, nor slumber vnto his eye-liddes, vntill hee might finde a place for the Lord, an habi∣tation for the mighty God of Iacob: then how much more should wee bee diligent and earnest aboue all things in seeking God, that wee may haue him to reside and dwell with vs in the temple of our hearts?

§. Sect. 3 Of the fruits and benefits which we in∣ioy by our dai∣ly seeking of God.

The third point to be considered, is the manifold fruits and benefits which they receiue and inioy who thus daily seeke God. For first, they * 1.142 shall not be confounded by any shame, nor with the malice and might of all their enemies, according to that of the Psalmist, Let not those that seeke thee, be confounded for my sake, O God of Israel. Their infirmities shall not be laid to their charge, nor their imperfections, corruptions and fai∣lings in performing the duties of Gods seruice; as appeareth by the prayer of Hezechias for them, who had prepared their hearts to seeke God, * 1.143 whom God pardoned, though they were not cleansed according to the pu∣rification of the Sanctuary. They shall not lose their labour, nor spend their strength in vaine; for the Lord hath promised that those who thus seeke him, shall surely finde him. If thou seeke the Lord thy God, thou shalt finde him, * 1.144 if thou seeke him with all thine heart. So Azariah telleth Asa and the people, that the Lord would bee with them, while they were with him: and if * 1.145 they sought him, he would be found of them; the which he confirmeth by the experience which their fathers had hereof in former times, euen as after∣wards they found the Word of God in his mouth confirmed in their owne experience; for no sooner did they set themselues to seeke the Lord with their whole desire, but he was found of them, and the Lord gaue them rest round * 1.146 about. And as wee shall by seeking God be freed from all euill, so shall we haue the fruition of all good; for we shall inioy God himselfe, and hee will dwell in vs as in his Temple, and communicate himselfe vnto vs as vn∣to his loue and Spouse. Neither will he come empty-handed, but bring with him his rich rewards: and as he is infinitely good in himselfe, so will he bee good vnto them that waite for him, and to the soule that seeketh him. He * 1.147 will not let any good thing bee wanting vnto them. They shall receiue the blessing from the Lord, and righteousnesse from the God of their saluation. They * 1.148 shall prosper in all their workes, be preserued from all dangers, and deliue∣red from all euill; for the hand of the Lord is vpon them for good that seeke * 1.149

him, but his power and his wrath is against all them that forsake him. He will * 1.150 not forsake them; but will hide them in the day of his anger. They shall * 1.151 receiue spirituall growth in all graces, through the beames of his bright∣nesse, and the sweete influences of his fauour, as the hearbes and trees re∣ceiue growth and become fruitfull, by the vertue of the Sun that shineth vpon them. Yea, themselues shall be as the shining light, that shineth more and * 1.152 more to the perfect day; and in his light they shall see light, and be admit∣ted to the sight and contemplation of his secret counsels. They shall haue their faith and affiance in God more and more confirmed, through that familiarity and communion which they haue with him; and hauing peace with God, they shall haue also peace of conscience, and peace with all the creatures. They shall haue safety and Christian security in Gods presence, fauour, and protection, and he will giue them rest on all sides, because they * 1.153 haue sought the Lord their God. So as they may say with Dauid; I will not bee affraide of ten thousand of people that haue set themselues against mee round * 1.154 about. Though I walke through the vale of the shaddow of death, I will feare * 1.155 no euill: for thou, Lord, art with me, thy rod and thy staffe they comfort me. God * 1.156 is our refuge and strength, a very present helpe in trouble; therefore will not we feare, though the earth be remoued, and though the mountaines bee cast into the middest of the sea, &c. And in the greatest garboyles of worldly trou∣bles, they may say with him, I will both lay mee downe and sleepe, for thou, * 1.157 Lord, onely makest me dwell in safety. They shall haue their hearts filled with ioy and gladnesse in the fruition of his fauour, and shall, aboue all o∣thers, haue continuall cause of reioycing; according to that of the Psal∣mist, Let all those that seeke thee, reioyce & be glad in thee, and let all such as loue * 1.158 thy saluation, say continually, Let God be magnified. And againe: Glory ye in his holy name, let the heart of them reioyce that seeke the Lord. They shall * 1.159 lead an holy and vnblameable life, when as they are alwaies taken vp in these pious exercises, and attaine daily vnto more and more perfection in all sauing graces, and in the performance of all Christian duties. Yea, they shall haue not onely abundance of grace and all Spirituall good in this life, but also of glory in the life to come. For they that seeke God now, shall then perfectly finde him, and with him eternall blessednesse in the fruition of the chiefe goodnesse, according to that of the Prophet Dauid: They that seeke the Lord with their whole heart, are blessed; for * 1.160 they shall liue the life of Grace here, and the life of glory in the world to come.

§. Sect. 4 Of the euils which follow our neglect of seeking God.

Finally, the euils and mischiefes are manifold which follow the neglect of this dutie of seeking God: for Gods power and wrath is against them, to * 1.161 bring vpon them the punishment of their neglect. Hee will withdraw from such his comfortable presence; and by grieuous afflictions enforce vpon them this dutie, which they will not doe cheerefully and of their owne accord, according to that in Hosea: I will goe and returne to my place, till they acknowledge their offence and seeke my face; in their afflictions they will * 1.162 seeke me early. They shall not prosper in any thing which they doe or take * 1.163 in hand, as the Lord threateneth the bruitish pastors of Iudah. And as the flowres and plants cannot thriue and flourish, which inioy not the light and warmth of the Sun: so much lesse shall they prosper and grow

in grace or goodnesse, who neglect to seeke God, and so depriue them∣selues of the comfortable beames of his gracious presence. Finally, the Lord hath threatned to stretch out his hand, and take vengeance on them * 1.164 that haue not sought the Lord, nor enquired for him; yea, that he will laugh at their destruction, and delight himselfe in their punishments, as he in∣timateth, by comparing the day of vengeance to a day of solemne sacrifice, vnto which he inuiteth his ghests, that they may be spectatours of these fearefull examples, and glorifie his Iustice in the deserued punishments of those who had not fought him.

CAP. VII.

Of the Christan Armour which we must put on daily, and of the benefits which wee shall reape thereby.

§. Sect. 1 Of the seuerall parts of the Christian ar∣mour.

WEE haue intreated the more largely of that maine duty of seeking God, as being not onely the chiefe and principall of all that are to be performed in the daily exercise, but euen the roote and fountaine, summe and substance of all the rest from which they spring, and in which they are comprised. In which respect the other that remaine to be spoken of, may be passed ouer with greater breuity, as being all but speciall branches of the former duty, and streames that will readily & naturally flow from that fountaine. The third maine duty then in this daily exercise, is, that we put on the whole armour of God, which is, that we looke continually vnto our selues, that we bee throughly furnished, and as it were, armed at all points with the maine, fundamentall, sanctifying and sauing graces of Gods holy Spirit, where∣by we may bee inabled to stand in the day of triall, and to resist those dai∣ly tentations wherewith we are assaulted by our spirituall enemies. The chiefe & principall whereof, the Apostle hath in the Epistle to the Ephesi∣ans * 1.165 prescribed vnto vs. The first is, the girdle of verity; wherby is meant, that we should not onely imbrace the truth of Religion, and frame our iudge∣ments, affections and actions according to the sincere and pure Word of God; but also that our knowledge, profession and practice, be in truth and sincerity of heart, carrying our selues in all things vprightly, and in the in∣tegrity of a good conscience. The second is, the brestplate of righteousnesse, whereby we vnderstand true sanctification and godlinesse, consisting in an earnest desire, a firme resolution, and constant indeuour of conforming our whole liues according to Gods reuealed will, that wee may please him in all things, and haue both our persons and actions accepted in his sight. The third is, that our feete bee shod with the preparation of the Gospell of peace: that is, as souldiers that haue good shooes and leg-harnesse, are thereby enabled to hold on their march in stonie and rough wayes, and thorow the midst of briers and thornes; whereas if they were barefooted, or ill shod, they would be pricked and gauled, and soone tire and faint in the way: So must we daily arme our affections, the feete of our soules, with all the sweete comforts and gracious promises of the Gospell, made

vnto those who hold out vnto the end, and fight vntill they ouercome, without which we shall soone be wearied, and faint in the way, seeing it is rough and vnpleasant to flesh and blood, and full of the thornes and bri∣ers of afflictions and persecutions. The fourth piece of the Christian ar∣mour is, the shield of faith, which also we must daily put on, applying a∣fresh vnto our selues Gods mercies in the merits of Christ, the gracious promises of the Gospell, and the satisfaction and obedience of our Saui∣our and Redeemer, whereby, though we be neuer so weake in our owne strength, we shall be enabled to resist all Satans tentations, and to quench and beate backe all the fiery darts of the wicked one, so as they shall not be able to wound or doe vs any harme. The fifth piece which we must daily put on, is, the helmet of saluation, that is, we must continually renew * 1.166 and reuiue our hopes, and expect and waite for with patience, the accom∣plishment of all Gods gracious promises, which by faith we beleeue and apprehend. And this will notably encourage vs in all Christian duties of a godly life, seeme they neuer so irkesome and tedious vnto vs, when as we haue daily an eye to the recompence of reward; and to indure any hard measure at the hands of the world, and to drinke the deepest draught in the cup of affliction and persecution for Gods sake and the Gospels * 1.167 which wee professe, when as wee assuredly hope, that the greatest crosses and calamities are not worthy the glory which shall be reueiled, because they are light and momentanie; but the crowne of happinesse which they helpe to set vpon our heads, most excellent and eternall. The sixth and last piece, is, the sword of the Spirit, the Word of God, which being rightly managed, is sufficient to defend our selues, and offend and driue backe the Enemie, as wee see in the example of our Sauiour Christ, who vsed no other weapon to vanquish Satan and all his ten∣ons. We must therfore daily exercise our selues in reading and meditating in the holy Scriptures, which will serue as a light to guide vs in all our wayes, as a goade in our sides, if wee bee sluggish; as cordiall water, if wee bee ready to faint with feeblenesse; and as a two-handed sword, to defend vs against all enemies who assault vs in the way, and labour to hinder and discourage vs in our Christian course and conuersation. And this armour we must put on, not piecemeale, but compleate and in all the parts. We must not put on some parts only, and let other pieces of it lye by, but, as the Apostle speaketh, we must put on the whole ar∣mour * 1.168 of God; for if any part be wanting, we shall lie open to the wounds of our spirituall enemies. Neither must we put it one day on, and leaue it off another, but we must put it on daily, seeing we are continually assaul∣ted, and haue no one day of truce, till by death we haue gotten a full and fi∣nall victory. It must not like armour in the time of peace lie by, or hang rusting vpon the walles; but we must alwaies keepe it bright and furbish∣ed, fit for daily vse, & fast buckled vnto vs both day and night, sleeping and waking, seeing we are continually in the battaile, encountred at all times, and euen euery houre, with the tentations of our spiritual enemies. And to this end we must continually keepe the Christian watch, as the Apostle ex∣horteth, * 1.169 that wee be not through our sloth and sluggishnesse surprized at vnawares. And because it is not armour of our owne making and proui∣ding,

but of Gods owne workemanship, and of his free gift, whereof it is called, The Armour of God: and seeing when we haue it, it is not in our * 1.170 power to put it on, but it is God alone, that both bestoweth and buck∣leth it vnto vs; therefore vnto our watchfulnesse, wee must adde feruent and daily prayer vnto God, both to giue it vnto vs, and to assist vs so with his holy Spirit, that we may be inabled, not onely to put it on, but also to keepe it continually fast buckled vnto vs. Neither let vs feare that the daily and continuall wearing of it will bee tedious and troublesome; for though at the first it may seeme so, when like fresh water Souldiers wee enter into the Christian warfare; yet by daily vse, it will become so easie and familiar, that it will trouble vs no more then our ordinary ap∣parell.

§. Sect. 2 That the put∣ting on the Christian Ar∣mour is very necessary.

Now that we may be mooued with cheerefulnesse to exercise our selues in this daily duty, let vs consider that the continuall putting on and wea∣ring of this Armour, is both exceeding necessary and profitable. It is most necessary, because the spirituall enemies of our saluation are alwayes in readinesse, watching their opportunity, when by their firie assaults they may vanquish vs, and bring vs to destruction. And therefore it is as ne∣cessary that we should vse like or greater diligence, and be alwayes in rea∣dinesse to withstand their encounters. Secondly, this daily vse of the Christian Armour is so necessary, that all other helpes are in vaine, if this be neglected. For though we should be continually exercised in religious duties, as prayer, hearing the Word, reading, conference and meditation; and in the works of iustice and charity, and the ordinary duties of our cal∣lings; yet if this Armor be not put on, they will do vs no good, seeing they will not bee done in truth and sincerity, faith and a good conscience: and therefore euen in them our spirituall enemies will set snares to catch vs, and finding vs naked of our Christian Armour, will lay secret am∣bushments, euen in these religious and charitable exercises, and assaul∣ting vs at vnawares, will giue vs the foyle, and leade vs captiue vnto sinne.

§. Sect. 3 Of the mani∣fold benefits which arise from being thus daily armed.

Secondly, it is most profitable to be thus daily armed, as may appeare by the manifold fruits and benefits which will accrew vnto vs by it. For hereby we shall be strengthened against all the assaults of all our spirituall enemies, so as they shall neuer be able to preuaile against vs, but at last bee vanquished and ouercome. And therefore hath God made for vs, and gi∣uen vnto vs this spiritual Armour, and to this end he exhorteth vs to put it daily on, that we may be able to withstand in the euill day, and hauing done all, * 1.171 to stand against the wiles of the deuill, and all encounters and attempts of the enemies of our saluation. Therefore hath he put into our hands, not car∣nall weapons, which are farre vnfitting this spirituall warfare, but such as are mighty through God, to the pulling downe of strong holds, and casting downe * 1.172 imaginations, and euery high thing, that exalteth it selfe against the knowledge of God, and bringing into captiuity euery thought to the obedience of Christ. And therefore we may be assured that God will not be disgraced with the weakenesse of his workemanship, nor faile of his end for which hee hath made it, and so spend his labour in vaine: but seeing hee hath made it, and put it into our hands for Armour of high proofe, let vs assure our selues

that it will neuer faile, but will at all times be sufficient to beate backe the bullets of Satans tentations, and to defend vs against the assaults of all our spirituall enemies. Againe, if we daily put on this Armour, it will make vs valiant and couragious, seeing before the fight it assureth vs of victory. Whereas, though wee haue neuer so much valor and forti∣tude, yet if we be but naked men, and so lye open to bee wounded conti∣nually with the firie darts of the deuill, our courage will be soone cooled, and like cowards, we shall betake our selues to a shamefull flight. It will make vs cheerefull in our pilgrimage, and to goe on in the wayes of godli∣nesse and righteousnesse with much ioy and comfort; when as being ar∣med, we shall not neede to feare any spirituall theeues that lie lurking in the way to rob vs of Gods graces, nor to goe out of the right way, either to the right hand or to the left, for any worldly terrour or discouragement which shall affront vs in our course of Christianity. It will preserue vs from falling into such sinnes as will wound our soules and consciences, and strengthen vs also against our frailties and infirmities, so as they shall not preuaile against vs. It will bee a notable meanes to continue vs in peace; for as nothing more preserueth our worldly peace, then to be con∣tinually prepared for warre; so nothing bringeth vnto vs a more sound and secure peace, euen peace with God, peace, of conscience, and peace also in respect of the malicious attempts of our spirituall enemies, then to keepe daily this Armour fast buckled vnto vs. Finally, it will bring with it much Christian security, when as we are assured that we are free from all danger, and that none of our enemies shall be able to hurt vs; so as we may lye downe in peace and take our rest, because the Lord onely maketh vs * 1.173 (hereby) to dwell in safety.

§. Sect. 4 That euery se∣uerall part of this Armour bringeth spe∣ciall profit.

And as the whole Armour in generall bringeth vnto vs singular profit; so euery seuerall piece and part of it is for speciall vse and benefit. For by the girdle of verity, wee shall be preserued against all errours and here∣sies, and keepe a right course in the way of truth; and our hearts being vpright and sincere in the sight of God, we shall carry our selues as in his sight and presence, in all our thoughts, words, and actions, and bee kept safe from being sowred with the leauen of hypocrisie; from lamenesse, which causeth vs to halt betweene God and the world, and from guile and dissimulation, the poyson of the soule, which tainteth and infecteth all vertuous actions. By the brestplate of righteousnesse, whereby we desire, re∣solue, and indeuour to doe Gods will, and please him in all things, our vitall parts will bee preserued from being wounded with the poysonous darts of the deuill; and howsoeuer with his tentations hee may make vs slip through frailty and infirmity, and with his hellish darts, inflict some little scratches in the more remote and ignoble parts, yet he shall not bee able to pierce our hearts and vitall parts, with any mortall wounds of sinne, because they are strongly armed with this brest-plate of righteous∣nesse. By hauing our feete shod with the preparation of the Gospel of peace, we shall be inabled to continue our march in the Christian warfare, and so prepared against all afflictions and troubles, which like thornes and briers molest vs in our iourney, that we shall not be discouraged, nor faint in the way; but by that inward peace which the Gospel bringeth vnto vs, wee

shall be confirmed and comforted in the middest of all worldly garboyles and troubles. By the shield of faith wee shall repell the firy darts of Sa∣tans * 1.174 tentations, and resist and beate him backe when he assaulteth vs with greatest fury; we shall also thereby ouercome the world, on the one side * 1.175 tempting vs with the wages of earthly vanities, by contemning it in com∣parison of heauenly happinesse, of which faith assureth vs; and on the other side, threatning and terrifying vs with crosses and afflictions, whilst it receiueth them as tokens of Gods loue, and signes of our adoption, and perswadeth vs that they shall worke together for the best, and serue as * 1.176 meanes to further our saluation. By the helmet of saluation, wee are also notably strengthened in the spirituall conflict, so as though Satan the old Serpent may bite and bruize our heele, yet he shall not bee able to hurt our Head; wee are also thereby incouraged to labour diligently after sanctification, and hauing hope of inioying with Christ heauenly happi∣nesse, it is a notable meanes to mooue vs to purge and purifie our selues, * 1.177 as he also is pure. Finally, we are incouraged to fight valiantly the Lords battels, by assured hope of victory; and to passe with patience and com∣fort throughout all worldly discouragements, because we expect, that after we haue trauailed thorow a little spot of foule way, we shall come safely to a Palace of pleasure, and to all the ioyes of our heauenly Countrey. Lastly, by the sword of the Spirit, if we can skilfully vse it, we shall be fit∣ted for all purposes, strengthened against all enemies, ouercome all diffi∣culties, answere all obiections, repell all tentations: Yea, such a glorious light commeth from this glittering weapon, that it is sufficient, not onely to defend vs, and beate downe (like that light which appeared to Saul * 1.178 and his company) with feare and astonishment all our enemies, but to guide and direct vs in all our wayes, and to make vs perfect and wise for attaining vnto saluation. * 1.179

CAP. VIII.

Of the fourth mayne daily duty, which is to arme our selues against all sinne, and to deuote our selues wholly to Gods seruice.

§. Sect. 1 That we must necessarily arme our selues against all sin, and the reasons of it.

THe fourth mayne duty, daily to be performed, is to arme and strengthen our selues daily against sinne; and deuote our soules and bodies wholly to Gods seruice, in the performance of all Christian duties which may bee pleasing in his sight. Concerning the former: It is most necessary that wee conti∣nually arme our selues against sinne, and gather daily new strength, to withstand and mortifie our corruptions. First, because Satan like a roa∣ring * 1.180 Lyon, walketh continually about, seeking to deuoure vs, laying at all times and in all places, his nets and snares of perdition, and many baites of worldly vanities, and seales of euill examples, to allure vs to stoope and giue ouer our heauenly flight, that so he may catch and insnare vs to our destruction. Secondly, because the world, as a strong enemy, daily ioy∣neth with him, labouring one while with her smiles and fauours; her allure∣ments

and proffers of prosperity, to intice vs to follow those patternes and precedents of euill, which she setteth before vs; and another while with frownes and threats, afflictions and persecutions, to thrust vs by mayne force into sinne. Thirdly, because we nourish continually a secret tray∣tour in our bosomes, which is daily ready to betray vs into their hands, euen our owne flesh and corrupt nature, which is prone to all euill, and taketh delight in nothing more then in glutting it selfe with the pleasures of sinne. So that no sooner doe we giue ouer fighting, but we are present∣ly foyled; no sooner doe we desist rowing and tugging against the streame of our naturall corruptions, but they presently carry vs downe with a swift course, into some one or other sinfull action. Fourthly, because many are the wiles and deceits of sinne, which will easily circumuent vs, if wee doe not daily obserue and labour to defeate them. One while they will pre∣tend friendship, and that they will doe vs good; or at least, that they are innocent, and will not hurt vs; and at another time necessity, that wee cannot liue without them, or if wee doe, a life no better then death, vn∣cheerefull and vncomfortable. Sometime they will pleade custome and prescription, which entreth them into possession (as it were) by course of Law. And if we can answere this, they will offer themselues like ghests, crauing but one nights lodging, with promise then to be gone: but after∣wards when they are admitted, either by force take possession, or else vp∣on further acquaintance and better liking, desire to make longer abode. Lastly, because the occasions of sinne daily are many, as the obiects of vn∣lawfull pleasures, which bewitch vs with their alluring tunes, and of sin∣full gaine and profit, which like golden chaines, draw vs into wicked cour∣ses; and of pride and vaine-glory, which easily perswade vs, who are na∣turally ambitious, to vse any meanes which may further our aduance∣ment. Vnto which, wee may adde the daily occasions of vniust anger, thrusting vs on to reuenge; of enuy or disdaine; of wantonnesse and vn∣cleannesse; of vaine, vnsauoury, and rotten communication, through sin∣full society and wicked company, and innumerable such others; all which will powerfully draw vs to sinne, if wee be not daily armed against it. In all which respects, it is most necessary that wee arme our selues, and make daily warre against all our sinnes, especially against those which cleane fastest to our corrupt natures, and vnto which we are most prone and apt to fall. Of which we may take the better and surer notice, if wee consider what they were, which before our conuersion did most raigne and rule in vs, seeing these in the state of regeneration, though they be deposed from their regency, yet will, of all others be most hardly expelled; or being in some measure driuen out, yet out of their experience of their former victories, will conceiue hope of repossessing their wonted hold, and to this end will lurke and honer about vs, that they may spie opportunity of re-entring, like Crowes and other birds of prey, which are beaten off a field, where they haue long vsed to feede. As also if we obserue what are those sinnes which our corruption most liketh and longeth after, and is most ready to extenuate and excuse, when we are touched and reprooued for them, making them light and veniall, by gilding them ouer with vaine, friuolous, or false pretences. And finally, wee may know them by

our owne lamentable experience, when as we carefully obserue what sinnes most distract vs in all good exercises, and hinder our growth in godli∣nesse; and what they bee, into which, through frailty we most often fall, and whereby we haue beene most ouertaken. And when wee haue by these meanes taken notice of them, we must with most diligence and re∣solution arme our selues against them; seeing by them wee haue most dishonoured God, and wounded our owne consciences, and are in grea∣test danger to be ouercome, and led captiue to hell and destruction, be∣ing like bordering enemies, which haue a strong party in our selues, and haue best opportunity to take all aduantages against vs.

§. Sect. 2 Of the meanes to work in our hearts a true hatred of sin.

Now the meanes whereby we may be armed against all sinnes in gene∣rall, and these in particular, are many. The first and principall, is to worke our hearts to a deadly and vnreconcilable hatred against them, by medi∣tating of the infinite Maiesty and goodnesse of God, against whom they are committed, how great and glorious he is in himselfe, and how good and gracious vnto vs, who hath giuen vs all the good things which wee inioy or hope for, yea his chiefest Iewell, his best beloued Sonne to die for vs: By considering that it is aboue all things most hatefull and displea∣sing vnto God, and maketh all creatures in whom it is most odious, though neuer so much beloued of him; As we see in the example of the reiected Iewes; Adam cast out of Paradise, the Sonne of God himselfe, who bearing our sinnes, did beare all his Fathers wrath, and could not bee re∣conciled, till by his sufferings he had made full satisfaction to his Iustice. That it is most haynous and capitall, being committed against so infinite a Maiesty, as appeareth by those dreadfull and eternall punishments, which Gods righteous iudgement inflicteth on those that commit it, in this world and the world to come, that it is the greatest folly in the world, hazarding the eternall saluation of our most precious soules, which are of more worth then many Monarchies, and plunging them into hell and euerlasting destruction, for the momentany and vncertaine fruition of earthly vanities. That it pierced the Lord of life, and nailed him to the Crosse, causing him to be condemned that came to saue vs, and to be put to a shamefull death, who came to giue vnto vs euerlasting life. That the deepe dye of it so stained our soules, that nothing could wash away the filthy spots that it left behind it, but the precious blood of Christ. That it vexeth and grieueth the good Spirit of God dwelling in vs, & by defiling our bodies and soules which are his Temples, doth make him weary of his lodging. That aboue all things it delighteth the deuill, as being the child and darling of this hellish parent; and maketh vs to become fit roomes for him to reuell in, and to passe his time with most delight. Let vs consi∣der of the manifold euils which it causeth vnto vs, both priuatiue and po∣sitiue, in this life and in the life to come. For it depriueth vs of all good, and bringeth with it all euill. It separateth betweene our God and vs, and turneth the greatest loue into the most dangerous enmity. It defaceth his Image in vs, and stampeth vpon vs the image of the deuill. It frustrateth the end of our creation, which was, to glorifie God, by our worshipping and seruing him, yea of our Redemption by Christ, if wee liue and die in it without repentance. It casteth vs (like out-lawes) out of Gods pro∣tection,

and maketh vs (like slaues) subiect to the tyranny of Satan. It is the cause of all the euils of punishment, which are inflicted vpon the crea∣tures in this life and the life to come. It blindeth the minde, and harden∣eth the heart, debarreth vs of all sweete communion with God, and de∣priueth vs of the inestimable comforts of his holy Spirit. It weakeneth our faith, and woundeth our conscience, taketh away all inward peace, and filleth our hearts with shame and sorrow, and our faces with blush∣ing, or (which is worse) with impudency. It depriueth vs of Gods eter∣nall and most comfortable presence, and of the ioyes of his heauenly Kingdome, and plungeth vs headlong into hell and destruction. Finally, let vs adde vnto these, whatsoeuer other euils we can imagine, and then conclude, that sinne, as the cursed mother of them all, hath bred them in her hellish wombe.

§. Sect. 3 Of the meanes whereby we may be streng∣thened against sinne.

And when by these meditations wee haue wrought our hearts vnto a true hatred of all sinne; there are other meanes to be vsed of vs, that wee may be strongly armed against it. As first, that wee doe thorowout the whole day entertaine and nourish good and holy desires, and firme and constant resolutions, that we will resist and withstand it, in what manner or forme so euer it shall set vpon vs. For nothing will bring more easie and assured victory, then Christian courage and resolution, to fight and striue against it, grounded not on our owne strength, but vpon the power and promises of God, and that we will let passe no good meanes vnassayed whereby we may ouercome. Secondly, wee must keepe a daily and con∣tinuall * 1.181 watch ouer our selues, and especially ouer our hearts, that wee be not surprised on a sudden, nor hardened or hartened in any wicked course, through the deceitfulnesse of sinne; of which, we shall haue occasion to speake more fully heereafter. Thirdly, we must be no lesse carefull in fly∣ing all occasions, inducements, and prouocations vnto sinne, then the sin∣full acts themselues; for if we wilfully cast our selues into these tentations, it is iust with God to deliuer vs vnto euill. Fourthly, we must make con∣science of committing of the least sinnes, which being admitted, will make roome for the greatest; and withstand sinnes in the first degrees, as soone as they are suggested by the deuill, the world, or our owne flesh; casting out this hellish wild-fire, before it hath by the least abode inflamed our concupiscence, or before this seede of impiety hath gotten any warmth or growth. Fifthly, we must be so bold and valorous in Gods as∣sistance, as that in the meane time we be suspicious and fearefull, in respect of our owne weakenesse and frailty, and the might and malice of our in∣numerable * 1.182 enemies, taking good heede, whilest we stand, of falling, and working out our saluation with feare and trembling. Sixthly, wee must dai∣ly walke with God, and carry our selues continually as in his sight and presence, who not onely taketh notice of all our actions, but also will cause vs one day to giue a strict account of them, either to reward them * 1.183 graciously, if they bee good; or to punish them seuerely, if they be euill. Lastly, let vs daily and continually resigne our selues ouer into the hands of God, who is alone able to deliuer vs from all euill, and craue instantly his protection from all enemies, and the direction of his holy Spirit, that by the good guide thereof, we may thorowout the whole day be preserued

and kept in the way of righteousnesse and holinesse, and from erring and going astray in the by-paths of sinne.

§. Sect. 4 That wee must imbrace all vertues and Christian duties.

And as we are thus daily to arme our selues against sinne; so are wee constantly and continually to desire and resolue in our hearts, that we will imbrace all vertue, and performe all Christian duties, both vnto God, our neighbours and our selues, thorowout the whole day, not thinking any grace or good duty so small, that it may be neglected, or so difficult and of such an high nature, that it may not be attempted and sought after. Nei∣ther must we content our selues to take the occasions of well-doing, when they are offred & thrust vpon vs, but we must exercise our minds, by study∣ing and aduising how we may get & gaine the best opportunities of doing most good, both for the aduancement of Gods glory, and our owne and our neighbours good. But especially wee must set our selues with most earnest study, and serious diligence to attaine vnto, and adorne our soules with those graces, wherein they are most defectiue, and to performe those duties which our consciences tell vs that wee haue in time past most neg∣lected, not because they were in their owne nature lesse excellent, profit∣able, or necessary (for so when time and opportunity will not suffer vs to performe all, we may omit lawfully those duties which are of least vse and importance) but because our corrupt natures being most auerse vnto them, we finde them most difficult and vnpleasant vnto vs. For so shall we receiue a double benefit, not onely doing that which is good, but also in doing it, profit daily in the denying of our selues and our owne wils, in the mortifying of our corrupt nature, in that wherein it is most strong and re∣bellious, and in strengthening our regenerate part and new man, in that wherein it is most weake and defectiue. And if wee would thus daily in∣large our desires, and strengthen our resolutions, to the imbracing and practising of all vertuous actions and good duties, we should receiue sin∣gular profit by it. For we should not so easily as we doe, let slip the occa∣sions of well doing, but take hold of the opportunity when it is offered; we should not be so faint-hearted, and weake-handed in good duties, nor so easily daunted and discouraged in them, but should become strong and valorous, if we would thus daily confirme and strengthen our hearts and hands, by these good resolutions, that we will let passe no opportunity of performing those Christian duties which God requireth of vs. Finally, notwithstanding our many frailties and infirmities in our best actions, and slips and falls into sinne, we should be accepted of God through Christ, in this Euangelicall obedience, as though it were free from all imperfecti∣on; seeing he respecteth more our hearts then our hands, and our resoluti∣ons and indeuours, more then our abilities and performances.

CAP. IX.

Of the fifth and sixth daily duties, which are to conforme our selues to Gods Law, and to submit our selues to his good pleasure.

§. Sect. 1 That we must conforme our thoughts, words, and actions, accor∣ding to Gods Law.

THe fifth maine duty wherein we are daily to exercise our selues, is, that we rightly dispose of all our thoghts, words, and actions, so as they may in all things be conformable * 1.184 to the Law of God. In respect of our thoughts, our care must be, that we be not earthly minded, like Citizens of the world, nor suffer them to be fixed and fastened vpon earthly and momentany vanities, which profit not; as how we may get or keepe the honours, riches, and pleasures of the world, by carnall and vn∣lawfull meanes, which are too base obiects for them which are of so high and diuine a nature; but that they be chiefly taken vp, and exercised a∣bout spirituall, holy, and heauenly things: as of their excellency, profit, and necessity, by what meanes we may obtaine, or hauing them in some measure, may be more inriched with them; how we may safely keepe them and bee secured from feare of losing them. How wee may bee more and more vnited vnto Christ, and assured that both he and all his benefits doe belong vnto vs. How wee are so to carry our selues, that wee may more sensibly and feelingly apprehend the power and efficacie of his death and resurrection working in vs, and replenishing our hearts with * 1.185 sweete consolations, and ioy in the holy Ghost. How we may be daily more assured of Gods grace and fauour, and feele and discerne the light and warmth of his louing countenance shining vpon vs, and infla∣ming our hearts with his loue. How we may withstand tentations, and get mastery ouer our strongest corruptions; and how wee may daily bee more renewed and strengthened in all grace and goodnesse, that we may increase in bringing foorth more fruits of holinesse and righteousnesse. And with these and such like holy and heauenly meditations, our mindes must chiefly be taken vp; and when wee exercise them about earthly things, and the duties of our callings, it must be, as vpon meanes which tend to these endes, and (like birds) we must vse the earth as a helpe to raise vp our selues, and to gather wing, that wee may soare aloft in heauenly meditations. The which wee shall doe, if we performe the workes of our callings, in faith and a good conscience, in loue and obedience vnto God, as duties of his seruice which hee hath required at our hands, with prayer for good successe and thankesgiuing, when by Gods blessing wee haue obtained it; and when wee vse them as meanes to further our maine ends, namely, the aduancement of Gods glory, and the eternall sal∣uation of our soules.

§. Sect. 2 Of the right ordring of our tongues, and the meanes of it.

The like care and indeuour we must daily vse in the right ordering of our tongues and speeches, either by seasonable silence, when wisdome, discretion, and grauity requireth it; of which, the generall rule is, that it is better to forbeare and say nothing, then to vent that which is vaine, vn∣profitable, or worse then silence: or else by speaking that which is vsefull and necessary for the aduancement of our maine ends, which are Gods

glory, the profit of our brethren, and the comfort and saluation of our owne soules. God is glorified by our speech, when as we doe not presume to speake of him, his attributes and persons, his name, Word or workes, vpon any light or slight occasion, vainely or in iest; but when the cause is waighty and important, and then grauely and seriously, with all humili∣ty and due reuerence. Our neighbour is profited, when as our speech is * 1.186 gracious, powdred with the salt of wisedome, and either tending to spi∣rituall edification, by instruction, admonition, exhortation, reprehensi∣on, * 1.187 counsaile or comfort; or to his temporall good in his worldly affaires. And our owne comfort and saluation is furthered, when vnto these for∣mer wee adde such speeches as more properly tend to our owne good, as to the increasing of our wisedome and knowledge, the strengthening of our faith, the increasing of any other sauing grace; as when we mutu∣ally informe one another, and stirre vp the graces of God in vs by holy conferences; or else such as are profitable in respect of our temporall e∣state, as about the ordinary businesses of our callings and earthly affaires, in which wee are daily conuersant. Now that wee may thus rule our tongues, and order our speeches in this holy manner, abstaining from all light and vaine words, friuolous and vnprofitable discourses, and rotten and vnsauoury communication; let vs consider, that God hath giuen vs this excellent gift of speech that wee might thereby glorifie him, and be∣nefit one another, especially in the best things: & therefore they who neg∣lect these, and direct their speech to contrary ends, doe most fearefully a∣buse this excellent gift, and thereby iustly deserue to be depriued of it. Secondly let vs consider, that God is alwaies present with vs, and is an eare-witnesse of all our speeches; and therefore let vs blush for shame, to speake any thing in his hearing, which we would not vtter in the presence of a graue, wise and religious superiour. Thirdly, let vs continually re∣member that fearefull saying of our Sauiour, that wee shall giue an account of euery idle word at the day of Iudgement, and that by our words we shall either * 1.188 be iustified or condemned. And therefore let vs not vainely and causelesly in∣crease our accounts, not onely by idle and vnprofitable, but rotten and vnsauourie speeches, nor vse this winde of words, as bellowes to kindle against our selues the flame of Gods wrath here, and the fire of hell in the life to come. And to this purpose let vs with the Prophet Dauid, take heede * 1.189 to our waies, that we offend not with our tongue, and considering that it is an vnruly euill, and as the Apostle Iames compareth it, like an headstrong * 1.190 Horse, that will stand on no ground, let vs breake it with the terrours of Gods Iudgements, and curbe it in with the bridle of his feare, that it may not rush into any vnprofitable & wicked speeches. And because we cannot by all our force and skill, care and watchfulnesse, tame this wild and vnru∣ly beast, but that it will breake out and vtter such things as are either vaine and vselesse, or hurtfull and sinfull, let vs often desire the Lord who gaue vs our tongues, that he will by his grace and holy spirit, rule and or∣der them, and that he will set a watch before our mouthes, and keepe the doore * 1.191 of our lips, that we may speake onely those things which may tend to Gods glory and the mutuall good of one another.

§. Sect. 3 Of the right ordering of our workes and actions.

Finally, our daily care and indeuour must be, rightly to order and dis∣pose

of all our workes and actions, that they may be conformable to the Law of God, both in doing the duties which he hath commanded, and in leauing vndone the vices and sins which he hath forbidden and condem∣ned, and that whether they respect God or our neighbours and our selues. For our time and strength must be spent either in the religious duties of Gods seruice, or in the workes of iustice, charity and mercy towards our neighbours, or of temperance, sobriety and Holinesse towards our selues; either in the generall duties of Christianity, or the speciall duties of our callings, or in vsing the meanes and helpes whereby wee may bee the better fitted and enabled vnto all and euery of them: That so wee may * 1.192 glorifie our heauenly Father, by hauing the light of our godly liues shi∣ning before men, edifie our brethren by our good example, make our owne calling and election sure, walke worthy of our high calling, adorne our profession, gaine others to the profession and practice of the true Re∣ligion, and by our fruitfulnesse of obedience obtaine a plentifull haruest of ioy and happinesse, when Christ shall come to Iudgement, and render vnto euery one according to their workes. Neither must we onely take care, that our mindes and hearts bee taken vp and furnished with good thoughts and holy affections, and our tongues exercised in Christian communication, and speeches sauouring of grace and godlinesse; but al∣so that wee bring them to good effect, by practizing what wee thinke and speake, in all our workes and actions. Nor that wee mortifie sinne in our soules and affections, but also in our earthly members, * 1.193 and outward man; and if through frailty wee haue entertained into our minds and hearts sinfull thoughts and desires, or broken out into rash and inconsiderate speeches; yet at least, let vs stay heere, and not produce it into act, which is to giue this cursed birth full growth and strength, and to consummate and bring it to full maturity and per∣fection. * 1.194

§. Sect. 4 Of the sixth maine duty, which is, to submit our selues to Gods good pleasure in all things.

The sixth maine dutie which we are daily to performe, is, to submit our selues in all things to Gods good will and pleasure, and to resigne our * 1.195 soules, bodies and states to be gouerned and guided by his prouidence, without murmuring or repining, being contented with whatsoeuer hee sendeth, and to indure what he inflicteth, not onely with meekenesse and patience, but also with cheerefulnesse and spirituall ioy, of which wee haue the Apostle Paul an example for our imitation, who had learned in all estates to be content, so that he could be abased and abound, full and hungry, yea was able to doe all things, through the helpe of Christ that strengthened him. * 1.196 To the attaining of which contentation, we are to consider, that the Lord is infinitely wise, and knoweth what is better for vs then we our selues, in∣finite * 1.197 in power, and able to do that which in his wisedome he knoweth to be best, and infinite in goodnesse, mercy and compassion towards vs, and therefore that he will doe that vnto vs and for vs, which in his wisdome hee knoweth most profitable, especially for the eternall saluation of our soules. That by his prouidence he ruleth all things in heauen and earth, and most wisely and powerfully directeth them to the good of all that depend vpon him, that in an especiall manner he doth thereby watch o∣uer them that feare and trust in him, and will not suffer them to want any * 1.198

thing that is good. Finally, we are to remember his gracious promises, whereby he hath assured vs, that he will turne all things, euen our troubles * 1.199 and afflictions, vnto our good; that he will be a Sunne and a Shield, and will giue grace and glory, and withhold no good thing from them that walke vpright∣ly; that if we first seeke the Kingdome of God and his righteousnesse, hee will * 1.200 giue vs all other things as aduantages to the bargaine. Vnto which, if we adde the consideration of Gods infallible Truth in making good all his gracious promises, we may well be contented in all estates, seeing hee will neuer faile nor forsake vs, as the Apostle speaketh. And lastly, if we would haue this contentation in all estates, wee must cast our eye as well vpon that which we haue, as vpon that which we want; and thinke vpon those innumerable blessings which we inioy, the least whereof we haue not de∣serued, as well as vpon those things wherein we are defectiue: wee must not so much looke vpon those few that are preferred before vs, as vpon those multitudes that come farre behinde vs, who want many of those good things which wee possesse, though it may bee, they haue deserued them better then we. And if by these and the like meanes we nourish this contentation, then shall wee haue a salue in readinesse fit for all sores, a medicine against all maladies; and cordiall water which will reuiue and comfort vs against all those qualmes of earthly discouragements, that hinder our proceedings in the waies of godlinesse, and make the ser∣uice of God displeasant and irkesome vnto vs. Wee shall goe on cheere∣fully and ioyfully in our Christian course, without murmuring and repi∣ning, when we finde a foule passage or stumbling blockes in our way; and the better please God in all things, when as in all things we are well pleased with him.

CAP. X.

Of the last maine duty of the daily exercise, which is Prayer.

§. Sect. 1 That we must pray daily and continually.

THe last daily duty to be performed of vs, is, effectuall and fer∣uent prayer, from which not any day, nor any part of the * 1.201 day is to be exempted; for we must, as the Apostle speaketh, pray without ceasing, alwaies watching thereunto with all perseue∣rance. To which end tendeth the parable of the vnrighteous Iudge, propounded by our Sauiour Christ. In which regard, that may be said of prayer, which the Apostle requireth in preaching, namely, that it must be done in season and out of season; if at least any time may bee said vnseasonable for this holy duty; whereby we are not to vnderstand with those ancient Heretikes, that we must spend our whole time in pray∣er and doe nothing else; for the Apostle Paul himselfe spent much of his time in preaching, writing, disputing, and in other duties of his cal∣ling, and yet as hee exhorted others, so hee often professeth, that it was his owne practice to pray continually and without ceasing. And our Sauiour Christ also, who requireth this at our hands, and propoun∣ded * 1.202 himselfe as a patterne of his owne precept, spent much of his time in other exercizes, as preaching, conferring, doing miracles, and

such like: But that wee alwaies bee ready, and haue a disposition to prayer at all times; that we thinke no time exempted, when any fit and good occasion is offered, whether it bee night or day, or any part of either of them, nor any place excluded, if there bee cause and opportunity: for we must pray euery where, lifting vp holy hands * 1.203 without wrath or doubting, at home and abroade, in our businesses and vacancie from labour. And thus hee expoundeth himselfe, interpre∣ting these words, without ceasing and alwayes, of euery opportunity and * 1.204 seasonable time, when God either ordinarily or extraordinarily giueth vnto vs any fit occasion.

§. Sect. 2 Of ordinary prayers at set times, and how often to bee performed.

Concerning our ordinary prayers, they are for the most part limited to set and ordinary times, although we are not to be so strictly tied to our howres, but that they may be changed from one to another vpon necessa∣ry occasions. And they ought to be performed in a solemne manner, with due preparation, conioyning together the parts of prayer, confession, pe∣tition and thankesgiuing, with due respect both of place and time. Neither are these prayers to be continued throughout the whole day, but in the seuerall parts thereof, as shall best fit with our occasions, and also with our zeale and deuotion. Notwithstanding we are to pray euen after this manner, not once onely, but often; according to the examples of the Saints in former times. So Dauid professeth, that he praied vnto God in * 1.205 the morning, at noone and in the euening; and Daniel so stinteth himselfe to solemne prayer vpon his knees three times a day, that he would not neg∣lect it vpon any occasion. And howsoeuer no man can stint these set times of praier vnto a certaine number, but it must be left to be measured out according to seuerall occasions, leisure, opportunity and the proportion of euery ones gift of grace, faith, zeale and deuotion which they haue re∣ceiued; which being so various, diuers and different, it is no more possi∣ble to appoint a certaine measure vnto them, then a size of apparell to fit euery ones body, or a proportion of meate which should satisfy euery ones appetite. Or if we should; what were it, but (like the Tyrant, that would haue one bed to serue for men of all statures) to racke out and tor∣ture the ouer-short deuotion of those that are children in Christ; and to mayme and cut theirs shorter, who are men growne and come to a perfect age? Yet seeing all Scriptures are written for our learning, me thinks these examples should not bee in vaine, but well-befitting, for the most of Gods children to follow and imitate, especially in this light of the Gospell, and when the gifts of the Spirit doe so abound. And therefore I would perswade all good Christians, that besides their prayers and * 1.206 thankesgiuings before and after meales, whereby Gods blessing is obtai∣ned, and the creatures sanctified to their vse; they would at least thrice a day make their solemn and set prayers vnto almighty God; that is, first, be∣times in the morning priuately by themselues, before they go about their ordinary affaires and workes of their calling. And then in the family, some time in the forenoone, when as the houshold may with most conuenien∣cy meet all together, and either before or after Supper, when as we are to goe vnto our rest, or if wee be vnder gouernement, and in such families wherein these duties are neglected, then must we performe them priuate∣ly

by our selues, wherein we are to pray in especiall manner for all those who dwell with vs, and principally for our gouernours; among other bles∣sings, crauing this aboue others, that God will be pleased to giue them hearts to erect the exercises of Religion in their families, to the aduance∣ment of his owne glory, and the saluation of themselues, and those who are committed to their charge. But yet let neither gouernours nor infe∣riours content themselues with these family-duties, which they performe with others; but set some time and place apart for their priuate deuotions, that they may haue secret conference with God, confessing and bewayling their particular sinnes and corruptions, which being knowne onely to him and their owne consciences, they would not haue men to take notice of them by any open acknowledgments; laying open their speciall wants, and desiring earnestly a supply of those gifts and graces wherein they finde themselues most defectiue; and rendring thankes vnto God for those peculiar benefits and blessings, which in a speciall manner he hath conferred vpon them.

§. Sect. 3 Of the extra∣ordinary pray∣ers vpon euery good occasion.

But it is not enough that we vse daily these set, solemne, and ordinary prayers, but we must, as our Sauiour inioyneth vs, Pray alwayes, and as the * 1.207 Apostle speaketh, continually, and without ceasing. That is, we must be rea∣dy to pray, so often as God shall giue vs any occasion, or as the Apostle speaketh, in euery thing; that is, crauing Gods blessing when we vndertake any businesse, and praysing his name for his gracious assistance, whereby we haue beene inabled to atchieue it; crauing his protection at the ap∣proching of any danger, and his helpe and strength for the ouercomming of any difficulty which affronteth vs in our way. In a word, we must pray in season, that is, at our ordinary times, and vpon common occasions; and out of season, that is, extraordinarily, when any speciall and new occasion offereth it selfe vnto vs. Vnto which prayers, there is not required that we should vse our voyce, or gestures of the body, which are vsed in set prayers; or that we should in any continued or long speach of the soule vnto God, expresse our selues in all the parts of prayer: but onely that we vse sudden and short eiaculations, lifting vp our hearts vnto God, and as it were darting vnto the Throne of grace our feruent desires, which we may doe, without being discerned in the middest of a crowd, and without any distraction from our ordinary affaires. And thus Nehemiah prayed vn∣to * 1.208 God in the presence of an heathenish King, for good successe in his suite. Moses in the middest of the Armie for helpe and deliuerance, when * 1.209 as they were pursued by the Egyptians: And our Sauiour Christ him∣selfe, at the graue of Lazarus. And thus are we to pray continually and * 1.210 without ceasing, either in our set and solemne prayers, or these short ex∣pressions of our hearts desires in all companies, vpon all occasions, and at all times; not onely in the day time, but euen in the night also, either ri∣sing with Dauid to praise God, when our hearts are rauished with the ioy∣full apprehension of some extraordinary benefits; according to that, At * 1.211 midnight will I rise to giue thankes vnto thee, because of thy righteous Iudge∣ments; or with the Church in the Lamentations, to craue helpe and deli∣uerance when we lie vnder the waight of some grieuous afflictions. Arise (saith she) cry out in the night, in the beginning of the watches, powre out thine * 1.212

heart, like water, before the face of the Lord, &c. And this if wee doe, our prayer will be more feruent and effectuall, our senses and soules being se∣questred from worldly affaires, and not incumbred and interrupted in these holy exercises, with any earthly distractions. Or at ordinary times, and vpon vsuall occasions, lifting and raising vp our hearts and minds vnto God, when we wake out of our sleepe, praysing him for all his mercies and goodnesse, and namely, for the rest which he hath giuen vs, and desiring the continuance of his loue and fauour, with all the signes and testimo∣nies of it. But heere our chiefe care must bee, that by this continuall cu∣stome and daily practice, we doe not grow to a lesse esteeme of this high and holy duty, that our hearts be not negligent and carelesse in the per∣formance of it, and so our prayers become cold and formall, and perfor∣med more for custome then for conscience, but that wee pray with our whole hearts, in zeale and feruency of Spirit, accounting it the highest priuiledge in the world, that we haue daily and continually such sweete entercourse and communion with God, and such free accesse vnto the Throne of grace, at all times, and vpon all occasions, to make our suites and requests knowne vnto our Soueraigne King and gracious Father, with assurance to haue them heard and granted. The which must inflame our deuotion and zeale, and cause vs to powre forth our hearts vnto God; without which, the prayer of the lips, wanting the fire of zeale and deuo∣tion, will become (as the Wise man speaketh) the sacrifice of fooles. And * 1.213 therefore we must with Dauid, powre out our soules vnto God; and with the * 1.214 afflicted Church, lift vp our hearts with our hands vnto the Lord of heauen; or else we can haue no assurance to be heard, seeing these onely who thus doe * 1.215 haue the promise; according to that of the Psalmist; The Lord is nigh vnto * 1.216 all them that call vpon him, to all that call vpon him in truth. And if we would haue the sacrifice of our prayers accepted of God, we must not only offer vnto him our outward members and parts, but wash also our inwards, our * 1.217 hearts and affections, and so offer our selues as a whole burnt offering vnto God. And whilst we stretch out our hands, our hearts also must be inlar∣ged * 1.218 with thirsting desires, after the liuing waters and springs of Gods gifts and graces, like vnto the thirsty land.

§. Sect. 4 Diuers mo∣tiues vnto the daily exercise of prayer.

Vnto which daily and continuall prayers, with this zeale and feruency of Spirit, we may be moued; first, if we consider, that we stand in such * 1.219 neede of Gods continuall helpe and assistance, that wee cannot subsist without it the least minute, for in him we liue, and mooue, and haue our being. Secondly, that we stand daily and continually in want of some gift and grace of God, and of all of them in some measure and degree; and also of some one or other of Gods temporall benefits, or at least, of the right and holy vse of them. And therefore seeing our wants are continuall, and God hath appointed prayer as the hand of the soule, to be thrust into his rich Treasury of all grace and goodnesse for a continuall supply, without which we can haue no assurance, that wee shall receiue any thing at the hands of God; heereby it manifestly appeareth that our prayers also ought to be daily and continuall. Thirdly, we are daily and continually subiect to innumerable dangers, in respect of the euils that may befall vs in our soules, bodies, and estates, and it is God onely watching ouer vs with his

prouidence, that can both preserue vs from them, and deliuer vs out of them: the which, we cannot expect, vnlesse we serue his prouidence, by vsing this meanes of prayer, whereby onely his gracious helpe and assist∣ance * 1.220 is obtained; and therefore our continuall dangers, needing conti∣nuall preseruation from them, commendeth vnto vs the necessary vse of our daily and continuall prayers. Finally, the many and mighty enemies of our saluation doe continually assault vs with their tentations, that ouer∣comming, they may bring vs to destruction. And prayer is the chiefe meanes, both of buckling vnto vs the whole Armour of God, whereby we are inabled to stand in the euill day; and of obtaining the helpe and assistance of his holy Spirit, whereby alone we are inabled to ouercome. And therfore as we are continually tempted to one sinne or other, so must we continually pray for grace to withstand the tentation; and as the A∣postle speaketh, Pray alwayes, with all prayer and supplication in the Spirit, * 1.221 watching thereunto with all perseuerance, &c.

CAP. XI.

Of the daily exercise of Thankesgiuing; and how it ought to bee performed.

§. Sect. 1 What things are required in the duty of thanksgiuing.

ANd as we are thus to pray daily & continually, by making our suites and petitions vnto God, so also by thankesgiuing, re∣turning thankes and praise for all the benefits and blessings which wee receiue at his hands. Vnto which duty, diuers things are required; first, that it bee done in the name of Christ, according to that of the Apostle, By him therefore let vs offer the * 1.222 sacrifice of praise to God continually, that is, the fruit of our lips, giuing thanks to his name. Secondly, that it be done in a right manner; vnto which is required, that it be done, first, not onely in outward profession with the lips, but also inwardly with the soule, with all the powers and faculties of it, according to that of the Psalmist, Blesse the Lord, O my soule, and all that * 1.223 is within me, blesse his holy name. First, in our vnderstanding we are to take notice, and rightly to conceiue of Gods benefits, not onely in some gene∣rality, but also of those particular blessings, which we daily and continu∣ally receiue from him; that we may not be vngratefull, through ignorance and heedlesnesse, but haue thankefull mindes, and so, as the Psalmist spea∣keth, sing praises with vnderstanding. Neither must we onely know Gods * 1.224 benefits and blessings, but also acknowledge them to be his free gifts, and that he is the principall Author and fountaine of all the good which wee * 1.225 either presently inioy, or hope for in time to come; giuing him the whole glory of his gifts, and not attributing them to secondary causes and infe∣riour meanes; which are onely his instruments by which hee conserreth these gifts vpon vs. In our iudgements, we must rightly value, and high∣ly esteeme of Gods benefits, as well when we inioy them, as before we had them, or when they are taken from vs; not extenuating, but rather ampli∣sying his gifts to the aduancing of his glory, and increasing of our thank∣fulnesse. * 1.226 In our memories we must thankefully retaine the remembrance

of Gods manifold mercies and inestimable benefits, that wee may conti∣nually * 1.227 take occasion thereby to praise him for them; esteeming it one of the worst kinds of vngratitude, to forget our benefactour, or the gifts and blessings which wee haue receiued from him. And this God often impo∣seth vpon his people, that they should not forget him nor his blessings; and * 1.228 Dauid vpon his owne soule, Blesse the Lord, O my soule, and forget not all his * 1.229 benefits. But aboue all, we must be thankefull vnto the Lord with all our hearts; according to that of Dauid; I will praise thee, O Lord, with my whole * 1.230 heart. Or if we faile herein of that perfection which the Law requireth, yet at least let vs doe it in vprightnesse and integrity, which will be accep∣ted of God in Iesus Christ. Vnto which thankfulnesse of the heart is re∣quired, first, that it be done in humility, giuing God the whole praise of * 1.231 his owne workes, and acknowledging his glory and greatnesse, his good∣nesse and graciousnesse, who dayneth and vouchsafeth of his free grace to respect vs who are dust and ashes, base and contemptible, sinfull and mi∣serable, * 1.232 and are so farre off from deseruing the least of his mercies and benefits, that we haue iustly merited the greatest of his iudgements and punishments. Secondly, we must shew our thankfulnesse, with all due re∣uerence, in respect of Gods glorious Maiesty, acknowledging it to bee a singular priuiledge, that so mighty a King, and Soueraigne Lord of hea∣uen and earth will receiue any thing at our hands. Thirdly, wee must performe it with all alacrity and cheerefulnesse, reioycing much, in that he giueth vs not onely the occasions of this duty, but hearts also to doe it in some poore and weake measure.

§. Sect. 2 That we must giue thankes in all things.

And after this manner must we shew our thankfulnesse vnto God: The obiect of our thanksgiuing, or the cause and occasion of giuing thankes, * 1.233 is, all things, according to that of the Apostle, In euery thing giue thankes; And againe, giuing thankes alwayes, for all things, vnto God the Father, in the name of the Lord Iesus Christ. That is, we must giue thankes for all good things, which are so in their owne nature, or which through Gods wise∣dome, power, and goodnesse are made so vnto vs; for positiue good things, as all Gods blessings and benefits, both temporall, spirituall, and eternall; or priuatiue, when God in his loue and mercy freeth vs from those euils of punishment which our sinnes haue deserued, or at least, doth not inflict them in that measure and degree which hee might iustly impose vpon vs: in which respect, the Church in her greatest afflictions * 1.234 tooke occasion of praysing God, and acknowledging his mercies, in that they were not vtterly consumed: And doth also turne these light and * 1.235 momentany afflictions to our good, as the mortification of our sinnes, the inriching of vs with spirituall graces, the furthering of our saluation, and the increasing of our heauenly ioy and happinesse.

§. Sect. 3 That we must giue thankes at all times.

And this thankefulnesse in all things we must shew at all times, that is, daily and continually, priuately and publikely, secretly in our hearts, and outwardly in our words and workes, so often as we haue any occasion and opportunity offered vnto vs, either ordinary or extraordinary: by conside∣ration, either of positiue or priuatiue benefits; both at set times of prayer, and thorowout the whole day, by lifting vp our hearts with thanksgiuing vnto God, for the continuall benefits, which in euery part of the day hee

conferreth vpon vs: As our deliuerance from euils, with which wee see others ouertaken, our preseruation from many dangers, to which wee are daily subiect: for the assistance of his grace and holy Spirit, against the tentations of our spirituall enemies; for keeping our hearts in his feare, and from wandring with the world, in the by-wayes of sinne and wicked∣nesse. For giuing vs hearts to seeke and serue him, and for accepting of vs and our imperfect actions, in the perfect obedience of Iesus Christ. For multiplying and continuall renewing of all his blessings and bene∣fits vpon vs, and those that are neere and deare vnto vs, both in tempo∣rall and spirituall things, and for those assured hopes which he hath giuen vs of heauenly and euerlasting happinesse in the world to come. For those which hee bestoweth publikely vpon the Church and Common wealth, and priuately vpon our families and our owne persons. And this daily and continuall thankfulnesse and thanksgiuing vnto God, is required of vs in the Scriptures. The Apostle exhorteth vs, to speake to our selues in * 1.236 Psalmes, and Hymnes, and spirituall Songs, singing and making melody in our hearts to the Lord, giuing thankes alwayes for all things, &c. And that wee should by Christ, offer the sacrifices of praise to God continually, that is, the * 1.237 fruit of our lips, giuing thankes to his name. And this was Dauids daily practice, as he often professeth; I will blesse the Lord (saith he) at all times his praise shall continually be in my mouth. And againe, Euery day will I blesse * 1.238 thee, and I will praise thy name for euer and euer. Which resolutions, because * 1.239 he could not atchieue by his owne abilities, he craueth helpe and assistance from God: Let my mouth bee filled with thy praise, and with thine honour all * 1.240 the day; and then hee promiseth to performe it; I will (saith he) praise thee more and more. My mouth shall shew foorth thy righteousnesse and thy salua∣tion all the day, for I know not the numbers thereof.

§. Sect. 4 Reasons which may mooue vs vnto daily thanksgiuing.

Besides which testimonies and examples of holy Scriptures, there are many reasons which may moue vs to the dayly and continuall practice of this holy duty. As first the excellencie of it, seeing it is the continuall ex∣ercise of the holy Angels and Saints in heauen, in which a great part of their happinesse consisteth, and wee see in the Reuelation, where great multitudes of the Saints cry alowd, and say, Blessing, and glory, and * 1.241 wisedome, and thankesgiuing, and honour, and power and might, bee vnto our God for euer and euer, Amen. And this exercize they continue day and * 1.242 night, saying, Holy, holy, holy, Lord God almighty, which was, and is, and is to come. Secondly, it is most comely and decent, in respect of God, who being the chiefe goodnesse all glory and praise of due belongeth to him, as being the end of all things, and the Author and fountaine of all our * 1.243 our good. And therefore Dauid often repeateth it, and maketh it the foote of his song, that we must giue thankes to the Lord and praise him, because he * 1.244 is good, and his mercy endureth for euer. In respect of vs also, who daily re∣ceiue benefits at his hands: for seeing he reneweth his mercies vpon vs e∣uery * 1.245 morning, as the Church confesseth, and followeth vs with his fauours, throughout the whole day, what better beseemeth vs, then to be thank∣full to such a gracious Benefactour, and to haue our hearts filled with thankfulnesse, and our mouthes with his praises? Againe, we are spiritu∣all Priests vnto God, to offer vnto him daily sacrifices: and what better be∣seemeth * 1.246

our office, then to offer vnto him praises and thanksgiuing, which * 1.247 are the sacrifices wherein his soule doth chiefly delight? For it is a princi∣pall part of his seruice, which most redoundeth to his glory, according to that of the Psalmist, Whosoeuer offereth praise, glorifieth mee; and is daily * 1.248 therefore to be performed by vs, as our Sauiour teacheth vs in his perfect forme of prayer, the first petition whereof, is, that Gods name may bee hallowed and glorified; and the conclusion, an acknowledgement that the Kingdome, power, and glory, doe belong vnto him alone. Thirdly, it is the mayne end for which God bestoweth all his blessings vpon vs, that * 1.249 wee should yeeld vnto him the praise and glory of his owne gifts; The which we will performe, if we be not too too vngratefull, seeing they are so inestimable and manifold, and yet he in loue of them all requireth no∣thing of vs, but that we daily shew our selues thankfull debters. Yea, in truth we haue nothing else to returne vnto him, seeing all wee haue is his already; as wee see in the example of Dauid, who, though he were a King, * 1.250 yet confesseth after long deliberation, his nullity and insufficiency in this kinde, and therefore concludeth, that he would render vnto him thanks * 1.251 and praise. Yea, it is the end why God hath giuen vs our tongues, that with them we should glorifie him; whereof it is, that the Psalmist calleth his tongue his glory, because it was the instrument of glorifying God; and therefore they are vtterly vnworthy this excellent gift of speech, wherein * 1.252 we excell all the creatures, who doe not in the vse of it, ayme chiefly at this end for which it was giuen them.

§. Sect. 5 Of the meanes whereby wee may be stirred vp to thank∣fulnesse.

Now the meanes of yeelding vnto God this daily and continuall thankfulnesse, is partly to remooue the causes and occasions of vngrati∣tude, * 1.253 and partly to vse all helpes wherby we may be furthered in this duty. Concerning the former, wee must take heede of pride, and all opinion of our owne merits, which will make vs to thinke that all which we receiue, is lesse then we deserue; and contrariwise imbrace humility, and wholly deny our selues with our owne workes and worthinesse, and so we shall be thankefull for the least benefits, when we consider that they are more then we deserue. Secondly, we must not attribute the good things which we * 1.254 receiue, vnto secondary causes and inferiour meanes; as to our owne wise∣dome, power, and industry, but ascribe them wholly vnto God, whose gifts they are, for otherwise we shall not giue God the praise, but sacrifice * 1.255 to our owne nets. Thirdly, we must not thinke how much we want, but what we haue; not how many are preferred before vs, but how many bet∣ter then we come behind vs, and want the good things which wee inioy. The helpes whereby we may be furthered in this duty of thanksgiuing, are first, to take notice of those manifold blessings which the Lord heapeth vpon vs, & euen of his particular gifts, at the very time they are receiued; for whilest they are new, they more affect vs, and stirre vs vp to greater thankfulnesse. Secondly, we must highly value them in our iudgements, if not in their owne worth, yet as they are loue-tokens sent from God, pledges and pawnes of his fauour, and earnest-pennies of euerlasting life and happinesse; for the better wee conceiue of Gods benefits, the more thankefull will we be vnto him for them. Thirdly, we must keepe blessings receiued in former times, in faithfull memories, that we may often recount

them, and adding them to the new, wee may become more feruent and cheerefull in performing of this duty; especially those mayne benefits of Gods loue, our election, creation, redemption, vocation, iustification, sanctification, continuall preseruation, and assured hope of our glorifica∣tion. The which we shall the more readily doe, if we consider, that it is an especiall meanes to mooue the Lord to conferre vpon vs new benefits, when as we are truely thankefull vnto him for the old, which is the mayne end for which he gaue them, and to cast vpon vs the seeds of his blessings with a liberall hand, when as we are not barren grounds, but yeeld vnto him the fruits of thanksgiuing.

CAP. XII.

Of the duties of the daily exercise, in euery seuerall part of the day. And first of waking with God, by Prayer and Meditation.

§. Sect. 1 Of lifting vp our hearts vnto God, assoone as we awake, that we may offer vnto him our first seruice.

HAuing spoken of those Christian duties which are necessarily to bee performed thorowout the whole day; we are now come to shew how the day is to bee spent in the particular parts of it, and what speciall duties are to be performed in them seuerally, as God shall giue vs conueniency and oppor∣tunity. The which we will diuide, as the naturall day consisting of foure and twenty houres is diuided, into such duties as respect either the day or night. The duties of the day, are either those which ordinarily and con∣stantly are to be done in certaine parts of the day, without omission or al∣teration, vnlesse vpon some vrgent cause; or those which respect circum∣stances, persons, states, occurrents, not limited vnto any certaine time of the day, but wayting vpon the most opportune and fit occasions. Of the former sort are duties meerely religious, and belonging to all Christians generally and indifferently; or ciuill duties, which notwithstanding ought to be performed of all the faithfull, after an holy and religious manner. The first religious duty wherewith wee are to beginne the day, is, that assoone as we awake out of our sleepe, wee offer vnto God a morning sa∣crifice, and (as it were) the first fruits of all our thoughts, affections, and indeuours, sequestring them from the world and earthly vanities, that they may bee fixed vpon God, and things heauenly and spirituall. And euen whilst our bodies lye still on our beds, and before we haue vnbarred the dore of our lips, to giue passage vnto our words, in this still silence, we must lift vp our hearts vnto God to commune with him, and (as it were) to salute him, by consecrating vnto him their first and best seruice. Of which duty we haue Dauid an example for our imitation, who no sooner awaked, but he was presently with God, as he professeth, and sought him * 1.256 earely, thirsting in his soule after him, like a dry and thirsty land. Yea, so diligent and feruent was he in doing this duty, that he preuented the daw∣ning * 1.257 of the morning; and before he was thorowly awakened, and had all his senses set fully at liberty from the bands of sleepe, his heart is rowzed vp, and fixed vpon God to giue him praise; and then that being awaked, * 1.258

doth also awaken his tongue, and instruments of musicke, and his whole man to ioyne together in glorifying God. So the Church in Esayas song saith, that shee longed after God in the night, and resolueth, that with her Spi∣rit * 1.259 within her, she would seeke him earely. Which that wee may likewise practise, let vs consider that the Lord our God is our chiefe treasure, and our soules sole delight, and therefore let our hearts bee first there where our treasure is, and seeing he is the onely true cause of all comfort and re∣ioycing; let vs solace our selues in our fruition of him by this sweete com∣munion. For if worldly men who haue fixed their hearts on earthly vani∣ties, doe meditate on them in the night without wearinesse, and no sooner awake in the morning, but presently they consecrate vnto them their first thoughts and desires, as the couetous man, to his riches; the ambitious man, his honours; the voluptuous man, his pleasures; let vs be ashamed if wee cannot be as feruent and diligent in dedicating vnto God the first seruice of our hearts, who is infinitely more worthy of our loue. Againe, there is no businesse in the world of like waight and worth vnto this, as bringing singular comfort to our hearts, & saluation to our soules, & ther∣fore let vs giue it the priority, and precedencie, and not suffer euery ped∣ling and pelting trifle take vp our hearts first, and make it to watch at the doores, and sometimes to depart away for want of admittance. And see∣ing God is the most worthy person, and offereth to conferre with vs about the waightiest occasions, let vs not after an vnmannerly and foolish fashi∣on, suffer him to attend our leisure, till we haue done conferring with the contemptible and worthlesse world, about earthly occasions, which are slight and of no value. Finally, the morning is the best and fittest time for the vndertaking and atchieuing of any imployment, because of the freenesse of our minds from all incumbrances, the viuacity and cheereful∣nesse of the spirits, and the vigour and abilities of all our parts, by reason of our late rest, and therefore let vs consecrate the very prime of it vnto our gracious God, who best deserueth our best seruice.

§. Sect. 2 Of lifting vp our hearts by some short prayer.

Now this first seruice which we are to offer vnto God, consisteth in prayer and meditation, which are the two wings of our soules, whereby they soare aloft into heauen, and there inioy the presence of God. The first duty is prayer, whereby lifting vp our hearts vnto God with more fer∣uency then prolixity, wee doe in some short manner, render vnto God praise and thanksgiuing for our quiet rest, whereby our bodies are re∣freshed; for preseruing vs from all dangers of the night, both in our soules and bodies, especially from sinfull dreames, and the tentations and as∣saults of Satan, who would easily haue ouercome and vtterly destroyed vs, had not God watched ouer and defended vs by his power and proui∣dence. For letting vs againe inioy the light, and granting vs another day wherein we may doe him further seruice, and so make our owne calling and election sure. Vnto which, with like breuity wee are to adioyne the confession of our sinnes, especially of that night, if any such come to our knowledge and remembrance, and by reason of them, our great vnwor∣thinesse of these fauours and testimonies of Gods loue, desiring the par∣don of them, and the sanctification of the Spirit, whereby wee may be more and more freed from them. And finally, wee are to cast our selues

into the armes of his prouidence, commending our soules and bodies vn∣to his protection and direction, and desiring to bee so assisted with his grace and holy Spirit, that all the thoughts of our hearts, and words of our mouthes, and the workes of our hands, may the day following, and for euer be acceptable in his sight. And especially that he will so illighten, rule, and assist vs in our following meditations, that they may tend to his glory, and to our owne comfort and saluation.

§. Sect. 2 Of the subiect matter of our Morning me∣ditations.

And so we must from prayer proceed to meditation, the which may bee longer or shorter, according to our opportunity, occasions, and leasure; and the measure and feruency of our zeale and deuotion. In which, our maine scope must bee to glorifie God, to increase our communion with him, by these familiar conferences of our soules; to strengthen our faith, in∣large our hearts with loue and thankfulnesse, and to replenish them with ioy and comfort in the sweet fruition of God, and tokens of his loue. To which purpose we must fit the subiect matter of our meditations; and be∣cause present occasions are ready at hand, and not onely more familiar and easie to be remembred, but fit to affect our hearts, which are more appre∣hensiue of present then past benefits, we are to make vse of such by medi∣tating on them. But yet principally we must begin with the fountaine, and raise our thoughts from the ground and foundation of all blessings, which is Gods infinite loue, testified chiefly, in giuing vnto vs that singular pledge thereof, his onely Sonne to die for vs, that we might be freed from euerlasting death, and attaine vnto eternall life and happinesse. For whose sake hee hath freely forgiuen vs all our sinnes, and bestowed vpon vs, to∣gether with him, all things needfull for our soules and bodies, and what∣soeuer is necessary to life and godlinesse. From which, we may descend to the particular testimonies of Gods loue lately receiued, as that hee hath by his power and prouidence watching ouer vs the night past, preserued vs from all dangers, and out of the hands of our spirituall enemies, who otherwise wanted neither will nor power to haue brought vs to destructi∣on. That he hath kept vs from all terrours of the night, with which others haue beene affrighted, and hath graciously preserued our liues from sud∣den death, with which others lying downe in health and security, haue been attached before the morning; adding vnto our dayes, and giuing vs still time of repentance, with ability to serue him, and to bee instruments of his glory. After which meditation on Gods mercies, we may take such oc∣casions as are presently offred, to furnish our mindes with holy thoughts, and to worke in our hearts good affections and desires. As our awakning out of sleepe may put vs in mind, of our awakening out of the sleepe, or ra∣ther * 1.260 death, of sinne, to the life of righteousnesse, by the quickning power of Gods holy Spirit in our regeneration, and of the daily renewing of this our * 1.261 quickning and awakning by continuall sanctification. The light of the Sun may put vs in minde of the Sunne of righteousnesse; who first in his King∣dome of grace hath shined vnto vs by the light of the Gospel, who before * 1.262 sate in darkenesse and the shaddow of death, guiding our feet into the way of peace. With which light we are to desire our mindes may be more and more in∣lightened, and freed powerfully and effectually from their naturall igno∣rance, without which spirituall illightning, the outward light of the Sun

and sight of our eyes wil bring vnto our hearts no sound comfort. Second∣ly, of the light of glory, which shall infinitely exceed the light of the Sun, and much more then it exceedeth a Gloworme or the smallest spark of fire. For if euery one of the innumerable numbers of the glorified Saints, shalbe more glorious then the Sun in his chiefest brightnesse, then how infinite is the glory of the (now) vnaccessable light, which we shal then see face to face, who giueth both vnto the Sun and them their beauty and brightnesse? our rising out of our beds may put vs in mind of the rising of our bodies out of our graues, when as at the last day, by the sound of the Trumpet we shalbe summoned before Gods Tribunall seate, to giue an account of all that we haue done in the flesh; the which should make vs to resolue of preparing our selues daily to meet our Iudge, because the time is vncertaine when he will call vs to Iudgement. When we see our nakednes, let it put vs in mind of our sin, which caused vs first to see and be ashamed of it, whereas when we were couered with innocency, and had the Image of God shining in vs, we no more needed garments to couer vs, then the Sun a cloud. And let this make vs to long after the garment of Christs righteousnesse, with which, when we are perfectly clothed, we shal be without sin or shame, & appeare glorious in the sight of God; yea, let vs earnestly desire to put on Christ, not * 1.263 only for iustification, but also for sanctification, wherby that clothing of in∣nocency before the fall, will be presently in part renewed & repaired, till at last it come to more perfection then it had in our first creation. When we put on our apparell, let vs remember that they were first giuen vs to couer our shame, not as ornaments to be proud of, but as couerings to hide our nakednesse, & to preserue vs from the iniuries of the weather. And as we are carefull, not only to prouide fit clothes for those ends, but also to put them on, and apply them to our vse, so let vs be no lesse carefull to prouide fit clo∣thing for our soules, whereby their spirituall deformities may be couered, and they beautified in the eyes of God with his Saints & Angels, as the per∣fect garment of Christs righteousnesse, already thorowly finished by his death and resurrection, and those rich ornaments of his spirituall graces, which are now inchoate and begun, and shall be perfected in the life to come; and not stay here, but also as carefully apply and put them on by the hand of faith, as we doe our apparell with the hands of our bodies, which o∣therwise will doe vs no more good, then the best garments lying in our * 1.264 chests, and neuer applied to the vse of our bodies. And finally, seeing wee content not our selues to clothe some parts of our bodies that need clo∣thing, and leaue others naked, but to haue them all couered with fit orna∣ments for euery seuerall part; so let vs not rest contented to haue our soules in part clothed, and in part left naked, in their naturall deformities; but to haue all ornaments of sanctifying and sauing graces put on, taking daily most care to supply that, wherein we finde our selues most defectiue.

§. Sect. 4 That in our first meditati∣ons, we must renew our faith and re∣pentance.

Now as we are thus to take these, & all other such like good occasions of holy and heauenly meditations; so our chiefe care must bee, that wee doe daily renew our repentance and faith in Christ, vsing to this purpose all those helpes and meanes which I haue formerly prescribed. For the better performance of which dutie, we must set a sure watch before the doores of our hearts, to keepe out all wandring thoughts and earthly de∣sires

from entring into them, which would distract vs in this holy exercise; or if any through heedelesnesse haue crept in at vnawares, our second care must bee to strangle and choake them as soone as they are entred, and to checke our selues, in that we haue beene so negligent in keeping our watch. But aboue all things we must take heede, that wee doe not countenance and defend our infirmities and slips in this kinde, by obiecting against this exercise, that it will take vp too much time, and our leisure will not serue in respect of the workes of our callings which we must not neglect, and our many and waighty occasions and affaires, which are sufficient to take vp our whole time, and exercise all our thoughts for the right orde∣ring and managing of them. For there is no man so much imployed in worldly businesse, who doth not waste more time idlely, and vpon vnneces∣sary things which bring no profit to his soule, body nor state, then is re∣quired for these spirituall meditations, which being short in themselues, may yet be more contracted into such a narrow roome, that lesse then one quarter of an howre may be sufficient for them. The which wee may rea∣sonably thinke will be no hinderance to our profitable proceedings in our worldly affaires and duties of our callings, seeing a good beginning is a great furtherance to a good ending, and an ill conclusion in matters that concerne our earthly estate, cannot arise from such holy and heauenly premises. Yea rather we may with faith and a good conscience assure our selues, that seeing the Lord only buildeth the house, and without his bles∣sing * 1.265 all our labours and endeuours are spent in vaine, he will so order all our affaires with his prouidence, that the haruest which we are to reape of our labours in the whole day following, will not be the worse, because we haue offered vnto him the first fruits of the morning; nor that he will abate vs of our wages, because we haue beene carefull to doe him better seruice. Or though hereby we should be somewhat scanted in earthly things, yet is there no reason why we should be discouraged frō performing these reli∣gious duties, seeing they are as much more excellent, waighty, and necessa∣ry, then all earthly affaires, and the profits and pleasures that do accompa∣nie thē, as the soule excelleth the body; spiritual graces, worldly trifles; and heauenly happinesse the momentany and mutable vanities of the earth.

§. Sect. 5 The manifold benefits which will arise from these religious morning exer∣cises.

Neither can our time be more profitably imployed then in these holy exercises, as will appeare, if we consider the manifold fruits and benefits which we shall reape by them. For we shall hereby preserue and increase the sincerity and vprightnesse of our hearts, and strengthen our resolutions in going on cheerfully and faithfully in the duties of Gods seruice the day following, with greater care and vigilancy then we did the day before; we shall keepe our hearts wel seasoned with the loue & feare of God through∣out the whole day when as we fill them with this precious liquor betimes in the morning, before they be taken vp and tainted with carnall lusts and worldly vanities. We shall moue the Lord to sow in our hearts the seedes of his graces, when as like good grounds they are thus wel prepared to re∣ceiue them; and when they spring vp in vs, they will grow the better and faster, being well watered in the morning, and indure without withering when the sun of persecution ariseth, and euen scorcheth with the heate of afflictions. We shall preserue our soules from the poysonous contagi∣on

of the sinfull times, when as before we goe abroad into the infectious ayre, we haue betimes in the morning taken our spirituall cordials and antidotes. We shall keepe the fort of our hearts from any danger of sack∣ing and surprizing by Satans tentations, when as betimes in the morning we haue strengthened all our fortifications, and stopped the chiefe pas∣sages which leade vnto them. Our liues will be the better ordred through∣out the whole day, when we haue thus well begun to order them in the morning, and wee shall performe all duties of holinesse and righteousnes with much more ease and facility, pleasure and delight, when as by these meditations wee haue acquainted our hearts with them, and haue made them familiar with vs by this sweete society. We shall not neede to feare the encounters of our spirituall enemies, when as we haue betimes betaken vs to our weapons, and put on our Christian armour, before wee haue put on our clothes. Our hearts wil be filled with ioy and comfort in God, when as we do thus often reassure our selues of his loue; and we shall be safe vn∣der his gracious protection, seeing if we thus wake with God; and seeke him * 1.266 betimes, he will awake for vs, and make the habitation of our righteousnesse prospe∣rous, as Bildad speaketh. Finally, if our hearts be thus timely taken vp with these holy meditations, they will keepe the roome for such as are of their own nature & quality, not suffring those which are sinfull, carnall, & meerly worldly to enter; and so shall we be fitted for the next following duty of prayer, when our hearts are prepared, and lifted vp from the earth in these religious thoughts, and are not distracted with worldly incumbrances. Whereas contrariwise, if in the morning we keep no watch ouer our selues, but suffer our hearts to take their liberty, and to giue entertainment vnto wicked and worldly thoughts, and the carnall and sensuall lusts of our cor∣rupt flesh; they will so wholly seaze vpon them & hold their possession, that we shall hardly admit, or at least retaine any good meditations the whole day following; & if we set our selues to prayer or other religious duties, we shall be so distracted with worldly cogitations and fleshly lusts, that they will become cold and formall, and quite without any vigour and efficacie.

CAP. XIII.

Of Prayer in the Morning, how profitable it is and necessary, and of our preparation vnto it.

§. Sect. 1 Of the fruit and profit of prayer.

ANd so much concerning the dutie of meditation, wherein we are to be exercised euery morning. The next religious duty which is in the morning to bee performed of vs, is, that we powre out our soules vnto God by feruent & effectuall pray∣er, which is a duty aboue all others to bee daily put in pra∣ctice. For it is a principall part of Gods seruice, whereby hee will be ho∣noured of vs, whereof it is, that in the Scriptures it is put for the whole worship of God. It is required of vs by speciall a 1.267 commandement in ma∣ny places; vnto which God hath incouraged vs to yeeld obedience by ma∣ny sweete b 1.268 and gracious promises, whereby he hath assured vs, that he will heare vs, and grant our requests. It is the badge of true Religion,

and the neglect thereof, of an vtter Atheist. And therefore the Psalmist describing such an one, setteth him forth by these two properties, that he * 1.269 hath said in his heart, There is no God; and hee hath not called vpon the Lord. It is a duty most excellent, seeing thereby wee glorifie God, and hee also glorifieth vs, vouchsafing vnto vs, who are but dust and ashes, yea wretch∣ed sinners, this high and honourable priuiledge to haue free accesse vnto him, and to haue the eare of our great King and Soueraigne, that we may make all our suites knowne vnto him, with vndoubted hope to haue them heard and granted. It is most profitable also vnto vs, as being the chiefe meanes whereby wee attaine at the hands of God, all the good things which we need, and are freed from all the euils which wee feare; and the key whereby we open the treasury of all Gods graces and rich gifts, and * 1.270 out of it furnish our selues with all blessings which are needfull for vs. It is most effectuall to preuaile with God for the obtaining of all the good * 1.271 things which we desire, as we see in innumerable places and examples of holy Scriptures. It is a notable meanes for the strengthening of our faith and affiance in God, when as we haue experience that he heareth vs, and granteth our requests; and for the inflaming of our hearts with most feruent loue, when we taste of his bounty and goodnesse, in giuing vnto vs the good things which wee desire. It increaseth our communion and fellowship with God, and bringeth vs into familiar acquaintance with him. It maketh our minds to soare aloft in heauenly meditations; and be∣ing on earth, it causeth vs to haue our conuersation in heauen. It assureth vs that we are the children of God, and heires of the heauenly inheritance, seeing the same Spirit, which is the spirit of supplication, sealeth also vnto * 1.272 vs our Adoption. Finally, let vs consider that it is a duty most necessary, * 1.273 if either we will auoyd Gods curse, or will, with Iacob, so wrastle with him, as we meane to preuaile and obtaine the blessing; that if we neglect it, it is a strong euidence vnto vs, that we haue cast off all feare of God, as Eliphaz reasoneth against Iob; and that we are vtterly destitute of all sauing grace, * 1.274 seeing the same Spirit is the spirit of grace and supplication.

§. Sect. 2 Their obiecti∣on answered, who pretend want of leisure to pray.

Neither let any man pretend his small leisure, by reason of his waighty businesse and manifold imployments, as an excuse to warrant him for the neglect of a duty so high and holy, so excellent, profitable and necessary: vnlesse he will say, that he hath no leisure to be saued, to glorifie God, or inrich himselfe with his graces and blessings, or to get the euidences of e∣uerlasting glory and happinesse into his owne keeping: and that hee is so taken vp with worldly imployments, that hee hath no leisure to seeke any acquaintance with God, to auoyd his curse, or obtaine his blessing; to goe to heauen, or escape hell. For shame therefore let vs cast away these no lesse prophane then friuolous excuses: and to this end further consider, that the greater and more important our businesse is, the more need wee haue to implore by hearty prayer, the blessing of God vpon our labours and indeuours, before we vndertake them, without which, all our policy, labour and indeuour, will be spent in vaine, either because wee shall not atchieue the thing which we attempt; or if we do, yet in Gods iust iudge∣ment it shall become vnto vs a curse, rather then a blessing. Consider fur∣ther, how much time thou daily spendest in doing nothing, or that which

is ill, and worse then nothing: How much time in needlesse curiosity a∣bout thy body, in dressing and feeding it, and in vaine discourses a∣bout things that profit not, yea corrupt rather then edifie thee: How much in vnlawfull or superfluous sports and recreations: in carding, di∣cing, masking, reuelling, hunting, hawking, beholding vaine sights and wanton enterludes: and blush for shame, that thou canst find time enough, in thy greatest imployments, for the satisfying of thy fleshly lusts, and on∣ly wantest leisure to serue thy God, and saue thine owne soule. Finally, let vs consider the vnwearied watchfulnesse of all the Saints of God in all ages, in attending vpon this duty, that they might frequently and feruent∣ly performe it day and night; and set before vs the example of our Saui∣our Christ himselfe, who spent mornings and euenings, yea whole nights in praying for vs. Which if we neglect to doe for our selues, what doe we but disclaime that holy communion, and shew plainely that we are not in that number? what doe we else but debarre our selues of the bene∣fit of his intercession, when as we take no care by our prayers to haue it applied vnto vs? Neither let any say that his purpose is not to neglect this dutie altogether, but though he hath no leisure to pray euery day, yet he will finde some time for it, though not euery morning, yet in the euening before he goe to bed. For though this something be better then nothing, yet consider that the morning sacrifice was no lesse required of God then the euening; that the seruants of God haue risen betimes to call vpon him; that we cannot looke to prosper in any of our labours, if we haue not first craued Gods blessing vpon them; that we are daily sub∣iect to many dangers, to fall into many snares of the diuell, to bee ouer∣come of his tentations, to bee attached with Gods Iudgements, and to be plunged into many perils which are daily incident vnto the life of man: yea, that before night wee may be strucken with sudden death, as many others haue been whom we haue knowne and heard of, and so be arrested and called to the barre of Gods Iudgement, to plead guilty or not guil∣ty, before wee haue presented our selues at the Throne of grace, to sue forth our pardon: and then how fearfull is our condition, if we are thus taken away in our sinnes? From all which dangers we shall be secured, if wee conscionably performe this daily duty of morning prayer, and neuer goe about our worldly businesse, till wee haue gotten our pardon to carry with vs.

§. Sect. 3 That before we pray, we must vse pre∣paration, and what is requi∣red vnto it.

Now being by these reasons perswaded to the daily practice of this duty; let vs in the next place consider how we may so performe it, as that * 1.275 it may be acceptable vnto God, and profitable for our owne saluation. And vnto this many things are required, before, in, and after our prayers. Before, is required preparation: for as Dauid speaketh of praising God, so may we of prayer in all kindes, our hearts must bee prepared, and so must our tongues, before wee can pray. And as they that meane to make any good musicke, doe first set their instruments in tune; so must wee, before we can make any sweet melody in Gods hearing, tune our hearts, that they may be fit for this action. And if we will not speake vnto our Prince rash∣ly and vnaduisedly, but prepare our selues by due meditation, both in re∣spect of the matter, and manner of our speech; how much more should * 1.276

we auoyd rashnesse of mouth, and hastinesse of speech, when as we speake to the soueraigne King of heauen and earth? Now in this preparation wee must examine our sinnes, that wee may afterwards humbly confesse them and craue pardon; especially we are to search out those, whereby we haue most displeased God, and wounded our owne consciences, and wher∣unto our corrupt nature is most inclined; and also labour to finde out our speciall wants, and those gifts and graces in which we are most defe∣ctiue, or of which, in respect of our present occasion, wee most stand in need; that accordingly wee may frame out suits, and presse them vnto God with more efficacie and feruency of desire. Secondly, we must looke to our feet, that is, to our affections, as the Wise-man exhorteth, and exa∣mine * 1.277 with what disposition we come vnto prayer, whether as earnest sui∣ters that will haue no deniall, or after a cold, carelesse, and formall man∣ner, for custome, rather then conscience sake: especially wee must bee carefull to banish out of our minds and hearts, all worldly and wandring * 1.278 thoughts, carnall lusts, wrath, doubting, maliciousnesse, &c: and that wee be heauenly-minded, and haue our hearts fraughted with holy desires, hungring and thirsting after the gifts and graces which we intend to beg at Gods hands. Finally, we must take heed, that wee doe not present our selues before God in our impenitency; but if wee be guilty of any sinne, * 1.279 we must bewaile it, and promise amendment. For our sinnes vnrepented of, stand as a wall of separation betweene God and vs, hindring his bles∣sings from descending, and our prayers from ascending; especially wee must bewaile our want of charity, and purposes of reuenge: for as wee for∣giue * 1.280 men their trespasses, so will God forgiue vs. And because wee are so dull and auerse to this holy duty, that by all our meditations we cannot, as we ought, prepare our selues vnto it: therefore let vs intreat the Lord, before we make any other suit vnto him, that hee will prepare our mindes and hearts aright, and so assist vs with his grace and holy Spirit, that wee may performe this high & holy duty, in some such maner as may be acceptable in his sight. In our prayers diuers things are required: As first, in respect of the obiect, that we pray onely to God our Father in heauen, as our Sa∣uiour hath taught vs. Secondly, in the alone mediation of Iesus Christ: For as there is but one God, so there is but one Mediator betweene God and * 1.281 man, the man Christ Iesus. Thirdly, seeing through our ignorance and cor∣ruption we cannot pray as wee ought; therefore wee must craue the assi∣stance of God the holy Ghost, which helpeth our infirmities, and maketh in∣tercession for vs, with sighes and grones which cannot be expressed. In respect of * 1.282 the subiect or party that prayeth, diuers things are required, first, in re∣spect of his person: secondly, in respect of his action. In respect of his per∣son, 1. that he be a faithfull and righteous man. For they that draw neere vnto God, must be holy, as he is holy; not in the perfect holinesse and righ∣teousnesse * 1.283 which the Law, but which the Gospell requireth: that is, in re∣spect of sincerity and integrity, desire, resolution and indeuour. For the prayer of the righteous man onely is effectuall; and the Lord satisfieth their desires alone that feare him. Neither can our suites be acceptable vnto God, * 1.284 before our persons are accepted: according to that of Salomon, The sacri∣fice of the wicked is an abomination to the Lord, but the prayer of the righteous

is acceptable vnto him. And so Dauid saith, that the eyes of the Lord are vpon * 1.285 the righteous, and his eares are open to their cry: But the face of the Lord is a∣gainst them that doe euill, to cut off the remembrance of them from the earth. And therfore our care must be, if we would pray with hope to be heard, to lift vp pure hearts and hands vnto God, not in their owne naturall purity, but as they are washed with the blood of Christ. Besides which washing of Iustification, we must labour after the spirituall washing of Regenera∣tion, that we may be cleansed by the water of the Spirit, applying vnto vs the vertue of Christs death and Resurrection, and the washing of repen∣tance, bathing our selues in the teares of hearty sorrow and contrition, because by our sinnes we haue displeased our gracious God. And if wee prepare our hearts, and stretch out our hands towards him; If iniquity be in our * 1.286 hand, we must put it away, and not let wickednesse dwell in our tabernacles. For if we doe not wash and make vs cleane, and put away the euill of our doings, but come before him defiled in our sins; then though wee spread forth our hands, * 1.287 God will hide his eyes from vs, and when we make many prayers, he wil not heare.

CAP. XIIII.

Of such things as are required as essentiall vnto prayer.

§. Sect. 1 That we must pray in truth, with attention, and not with wandring thoughts.

IN respect of the action, many things are required, both in re∣gard of the substance, and circumstances. Of the former * 1.288 sort are the essentials of prayer: as 1. in generall, that it bee according to Gods reuealed will; for if wee frame not our prayers according to this rule, we shall goe awry, and asking amisse, obtaine nothing. More especially, there is required, that wee wor∣ship God internally with our hearts, as well as externally with our bodies, and that we powre forth our soules vnto him in our prayers as Hannah * 1.289 did, so as we may say with Dauid, Vnto thee, (O Lord) I lift vp my soule; and with the afflicted Church, Let vs lift vp our heart, with our hands vnto God in the heauens. For God is a Spirit, and will be worshipped in spirit and truth; * 1.290 and aboue all other seruice, he requireth the seruice of the heart; seeing all other without it, is but meere hypocrisie. Neither can we hope to obtaine any thing at Gods hands, vnlesse our prayers proceed from sincere and vpright hearts, seeing he hath limited his promise of hearing only to such, according to that of the Psalmist; The Lord is neere vnto all that call vpon * 1.291 him, to all that call vpon him in truth. Let vs therefore take heed, when wee call vpon God, that our prayer be in truth, and not onely the words of the mouth, but the prayer of the soule. And to this end, that we doe with like care auoyd praying with a lying tongue, and deceitfull lips, when as wee * 1.292 aske those things with our mouthes, which wee desire not in our hearts; like those hypocriticall Israelites of whom the Lord complaineth, that they had spoken lies against him, not crying vnto him with their heart, when * 1.293 they howled vpon their beds. Secondly, praying with wandring thoughts, hauing, when we direct our speech in prayer vnto God, our mindes and hearts rouing about worldly vanities, and our earthly affaires, without either respect to Gods presence, or the suits that we haue in hand. For this

is a grosse abuse of Gods Maiesty, which wee are ashamed to offer to our superiours, yea euen to our equals, speaking vnto them, and yet not min∣ding what we say. It discouereth great irreuerence and neglect of Gods glorious presence, who beholding the secrets of our hearts, seeth how far they and our tongues are one from another. It argueth great security and hardnesse of heart, when as we thus approch into his presence, and offer vnto him such heartlesse sacrifices, not fearing that dreadfull speech, sea∣led and confirmed by such a terrible example, that the Lord will be sanctifi∣ed and glorified in them that come nigh him, either in his mercies, or in his * 1.294 iudgements. It makes prayer to bee no prayer, but lip-labour, and the wind of words, which is, not the language of the mouth, but the speech of the heart. It causeth vs to spend our labour in vaine, when as we minde not what we say. For how shall God vouchsafe to vnderstand our suits, when as we our selues will take no notice of them? Or how shall he giue vs his rich graces of greatest value, when as wee so meanely esteeme them, that we can coldly and carelesly aske them at his hands, and not thinke them worthy the minding and affecting in our soules and hearts?

§. Sect. 2 That we must with all dili¦gence banish out of our minds all wan¦dring thoghts, and the means hereof.

And yet seeing through the malice of the diuell and our owne corrup∣tion we are, euen at our best, apt to fall into this foule infirmity, let vs with * 1.295 all care and diligence looke to our hearts when wee performe this duty, and earnestly desire the Lord to tye them fast vnto himselfe in the bonds of his feare, that they may not, in this holy exercise, slip aside and depart from him. And if wee finde our sinfull flesh so sluggish and secure, so worldly and earthly-minded, that it dulleth our deuotion, and stealeth and carryeth, euery hand while, our hearts away after things impertinent, if not worldly and carnall: I think it a good course, in our priuate prayer, to repeate that againe in which wee were distracted, labouring in our re∣petition to call our hearts backe to ioyne with our voyce; seeing heereof commeth a double benefit: first, that wee shall haue our suites more po∣werfully offered vnto God, when as they are propounded in this hearty manner. And secondly, hereby we shall tame the flesh, and make it not so eager to interrupt vs in these holy duties, when as the spirituall part im∣poseth vpon it this punishment by way of reuenge, for its sloth and worldlinesse, to make it to continue so much the longer at this exercise, vnto which naturally it is so backward and auerse; and not to feed it selfe vpon any worldly thoughts, wherein it wholly delighteth, till it haue first waited on the Spirit, and suffered it, without interruption, to refresh it selfe with this heauenly breakfast. Let vs meditate also on that glorious presence before whom we stand, who looketh not so much to the phrase of our words, and the well-running stile of our speech, as to the discourse of our soules and hearts; which being so full of distractions and senselesse rauings and rouings from the matter; one while speaking to God, and (as it were) with the same breath, and in the middest of a sentence breaking off, and speaking to the world; iumbling, and confusedly mingling things spirituall and carnall, heauenly and earthly, holy and profane; how can it be but vgly and mis-shapen in his sight? being like Anticke-worke, consisting of monstrous compositions, wherein the body of a bird, and the taile of a serpent; the face and fore-part of a man, and the hind-part

and legs of a beast, or the taile of a fish are ioyned together? Let vs thinke vpon the excellency, profit, and necessity of those gifts and graces, which in our prayers wee desire of God, and how infinitely they excell those worldly vanities, which Satan and our owne flesh doe cast into our minds to distract vs in our suites. Vnto vvhose suggestions it is no lesse folly to listen, then for a malefactour vvho is suing vnto his Prince for a pardon that concernes his life, to turne from him in the middest of his speech, and to hearken vnto the motions of his lewd companions, solliciting him to returne to his former courses; or for a child, who being suing vnto his fa∣ther for his inheritance, and by him imployed about writing and sealing his Euidences; doth leaue all this waighty businesse, and runneth away with his play-fellowes, to hunt after Butterflies. Finally, let vs meditate on that griefe and discontentment which followeth those prayers which are made with these distractions, and how with sorrow and late repen∣tance vvee vvish, that vvhat vvee haue done, had beene done othervvise; and contrarivvise, of the ioy and comfort vvhich accompanieth and vvaiteth vpon the vvell-performance of these holy duties, out of the as∣surance that they giue vs of Gods loue, of the dvvelling of his Spirit in our hearts, vvhich hath thus helped our infirmities, and that our prayers being acceptable vnto God, are surely granted; and then thinke vvith our selues, that it vvill not stand vvith our vvisedome to gaine all this griefe, and lose all this comfort and ioy, because vvee vvould not repell these vvorldly thoughts and distractions; nor so much as force them to a short absence, vvhen as vvithin lesse then the lesser part of an houre, our hearts and they might lavvfully meete together.

§. Sect. 3 That we must pray with our vnderstan∣dings.

And these are the things generally required, that our prayers vnto God may be the speech of the soule; now wee are to speake more specially of * 1.296 those things which are required hereunto, both in our minds and hearts. In our minds it is required, that we pray with vnderstanding: vnto which, knowledge is necessary, both of the true God, vnto whom we pray; and of his will reuealed in his Word, according vnto which wee are to frame our prayers. Wee must know God in his owne nature and persons, and in his Sonne, Iesus Christ, in whom onely wee can know him aright. * 1.297 Wee must know him in himselfe, and in his sauing attributes towards vs, as that hee is a God all-sufficient, most mercifull, bountifull, and gracious, and our most louing Father in Iesus Christ, who listeneth vn∣to our suites before wee make them; a God that heareth prayers, and is more ready to giue, then wee to aske. Secondly, wee must haue know∣ledge of Gods reuealed will, which ought to be the rule of all our suites; from which if wee swerue, we shall erre in our owne inuentions, and * 1.298 aske we know not what. We shall not pray in the Spirit, which teacheth vs to pray according to the will of God; and wanting this guide, and not knowing of our selues how to pray as wee ought, wee shall aske things hurtfull as well as profitable, and such as tend rather to the satisfying our carnall lusts, then the furthering of our eternall saluation. We shall aske * 1.299 amisse, and so obtaine nothing at Gods hands, seeing though we like foo∣lish children aske things euill and hurtfull, yet our heauenly Father, onely * 1.300 wise, knoweth to giue good things alone vnto his children that aske him;

neither hath he made any promise at large, that he will grant whatsoeuer we aske (which, because through our ignorance, wee are apt to aske that which is euill as well as that which is good, would be in this case a threat∣ning * 1.301 rather then a promise) but that our suites shall be heard, if we pray ac∣cording to his will.

§. Sect. 4 That we must pray in faith.

Secondly, it is required that we pray in faith; for we cannot come vnto God, before we beleeue that God is; and as the Apostle speaketh, How shall * 1.302 we call vpon God, in whom we haue not beleeued? seeing no man is willing to pray, vnlesse it be for forme and fashion sake, but he who is perswaded that God will be gracious vnto him and giue eare vnto his requests. Secondly, without faith our persons are not accepted of God, and they can no other∣wise be accepted but in Christ, nor we be in Christ but by faith: and con∣sequently our actions cannot please him, when our persons doe not, yea being tainted with our corruptions, they are turned into sinne. Thirdly, * 1.303 we can haue no accesse vnto God, but through Christ our Mediatour, be∣ing naturally dead in sinne, and the children of wrath as well as others; * 1.304 neither haue we any interest in Christ, till by a liuely faith we be ingrafted into him. Fourthly, without faith we haue no hope to be heard, seeing the prayer of the faithfull man onely auaileth with God, as the Apostle speaketh, and as we beleeue, so it shal be vnto vs. For we haue no assurance but from * 1.305 Gods promises, which are alwayes made vpon the condition of faith, bringing foorth the fruits of vnfained repentance. In all which respects, it is most necessary that we ioyne faith with our prayers, and first a iustify∣ing faith, which applieth vnto vs in generall, the promises of the Gospell, Christ Iesus and all his benefits, and assureth vs of the remission of our sinnes, of reconciliation with God, and that both our prayers and persons are accepted of him; whereby wee are imboldened to approch vnto the Throne of grace, that we may obtaine mercy, and finde grace to helpe in time of * 1.306 neede. And secondly, some more speciall acts and branches of this faith, which perswade in particular, 1. That our prayers in their seuerall parts are agreeable vnto Gods will and Word; that the things we pray for be good and lawfull, tending to the aduancement of Gods glory and our owne sal∣uation, and such as the Lord hath promised to bestow vpon vs. Secondly, that thus praying according to Gods will, he will heare vs graciously, and grant vnto vs euen those particular blessings and benefits which wee haue * 1.307 craued, and God hath promised to bestow vpon vs; namely, in that man∣ner which he hath promised to giue them: that is, when we begge spiri∣tuall graces and heauenly glory, which God hath absolutely promised without any condition, in some degree, as in his wisedome hee seeth fit∣ting for vs, we must accordingly absolutely beleeue that we shall receiue them; but when we craue temporall benefits which God hath promised conditionally, so farre foorth, as they will stand with his glory, and our spirituall good and euerlasting saluation, we must beleeue that wee shall obtaine them so farre foorth as they will stand with these conditions. And thus in both kinds we must pray in faith, and as much as in vs lyeth, ba∣nish wauering and doubting; for he that wauereth, is like a waue of the sea, * 1.308 driuen with the winde, and tossed to and fro: neither let that man thinke that he shall receiue any thing of the Lord. Now the best meanes to strengthen this

our faith, when we come to pray, is vtterly to deny our selues and our owne righteousnesse, and casting away all opinion of our owne workes and wor∣thinesse, to ground our faith wholly vpon Gods power and all-sufficiency, his truth in his promises, his infinite mercies, loue and goodnesse towards vs, & the perfit merits & mediation of Iesus Christ. Neither must we looke to the measure of our repentance, and other graces necessarily required in those that pray with hope to be heard, but to their sincerity and truth, nor vpon faith it selfe, in respect of the excellency and degree of it, as thinking thereby that we shall be accepted of God, but as it is the condition, vpon which all the promises are made, and the alone instrument whereby Christ and all his benefits are applied vnto vs. But of the meanes of faith we haue spoken before, and therfore referre the Reader to that which hath bin said.

§. Sect. 5 That we must pray in humi∣lity, and with reuerence and feruencie.

In respect of our hearts there are diuers things required. First, humi∣lity, whereby wee abase our selues in the sight and sense of our owne vile∣nesse and vnworthinesse, vnfainedly acknowledging, that we are not wor∣thy to tread vpon the earth, or to looke vp vnto heauen, much lesse to ap∣peare in Gods glorious presence, or to make any suites and supplications vnto him. And therefore reiecting all Pharisaicall conceit of our owne workes and worthinesse, we are to confesse with Abraham, that wee are but dust and ashes; with Iacob, that we are lesse then the least of Gods mercies, * 1.309 with Dauid, that wee are wormes, and no men; with Esay, that we are men of polluted lips; with the prodigall Sonne, that we are not worthy to be called Gods children; with the Publican, that wee are miserable sinners; yea with the Apostle Paul, that of all sinners we are the chiefe. And this humility will be a notable meanes to confirme our faith in this assurance, that we shall be re∣ceiued into grace and fauour with God, and that he will heare and grant all our Petitions. For he will looke vnto him that is poore and of a contrite spi∣rit; * 1.310 he is neere vnto him, and will dwell with him; with this sacrifice of a bro∣ken and contrite heart, wherein he chiefly delighteth, he is made propitious, and will be ready to heare his suites; for he forgetteth not the cry of the hum∣ble, but he heareth their prayer, and will prepare their heart, and will cause his eare to heare, as the Psalmist speaketh. The second thing required in our hearts, is reuerence, vnto which Dauid exhorteth: Serue the Lord with reue∣rence, * 1.311 and reioyce with trembling; and performed in his owne practice; In * 1.312 thy feare (saith he) will I worship towards thy holy Temple. The which reue∣rence may be wrought in vs, by the consideration of Gods glorious pre∣sence before whom we stand, who being present with vs, seeth all our acti∣ons, and how wee behaue our selues in his seruice, and is infinite both in Iustice and power, to punish vs, if we take his name in vaine, and abuse his holy Ordinances, in performing vnto him a formall, cold, and carelesse seruice: and also in mercy, goodnesse, and bounty, if wee worship him aright. And secondly, if we consider withall, our owne basenesse and vile∣nesse, vnto whom notwithstanding, God, of his infinite grace and mercy vouchsafeth this high honour and inestimable prerogatiue, to come into his glorious presence, and to make our suites knowne vnto him. The third thing required, is feruency of affection, and zealous deuotion, whereby we do with all earnestnes desire to haue all our sins pardoned, & our wants supplied, & with all hearty cheerefulnesse, without dulnesse and drowsines,

coldnesse and wearinesse, continue in this exercise: Vnto which wee at∣taine, by comming vnto a true sight and sense of our sinnes and wants, which inferre an vrgent necessity to haue them pardoned and these suppli∣ed, and by considering the excellency, necessity, and profit of this action, and the fruits that come of it, which are farre to bee preferred before all things in the world.

CAP. XV.

Of the circumstances of Prayer, and of their quantity and quality.

§. Sect. 1 Of our gesture and voyce in prayer.

ANd these are the essentiall duties belonging vnto prayer, be∣sides which, there are others which are circumstantiall and * 1.313 accidentall, of which, there cannot for the most part be giuen any general and certaine rules, but that they be done in order, after a decent & comely maner, and so as shall be most fit and conuenient for the stirring vp of our deuotion, and the furthering of those internall duties before spoken of, which are essentiall and alwayes necessa∣ry. The first, is the gesture of the body, which ought to be such as may fur∣ther our inward humility, reuerence, and feruency of deuotion; wherin we are to imitate the example of Gods Saints in former times, & the custome of the Church and Country where we liue, vsing those gestures which are vsed in them, to expresse externall worship, humility, and reuerence. As a∣mong vs, standing, kneeling, vncouering of the head, lifting vp of the eyes and hands; and in extraordinary and greater humiliation, prostrating our selues vpon the ground, casting down our eyes, as being ashamed to looke towards heauen, and knocking of the brest, as bewayling the sinfull corrup∣tion therein contained. In all which, our chiefest indeuour must be, that the inward affection and disposition of the heart, do answere vnto the outward gestures of the body, without which they are but hypocriticall shewes. The second, is the voyce which is to be vsed in prayer, so often as conueniently * 1.314 we may, seeing it is one speciall end, for which God hath giuen it vnto vs, that we might by it glorifie him, both in our prayers, and our praises and thanksgiuings. Not that he himselfe needeth it, for he searcheth the secrets of the heart and reines, but for the example and edification of others, as in publike prayer, and for the intention of our owne affections, the attention of our mindes, and stirring vp of our deuotions in our priuate prayers; which notwithstanding must be done with this caution, that seeing priuate prayer must be made in secret, we must not speake alowd in our Closet or Chamber, so as others may heare and vnderstand vs, or at least, we must not * 1.315 doe it to this end, seeing it is but grosse hypocrisie, which we must not on∣ly auoide, but euen the very shew and appearance of it, so farre foorth as it doth not crosse Christian apologie and profession, nor that rule of piety and charity giuen by our Sauiour Christ; Let your light so shine before men, * 1.316 that they may see your good workes, and glorifie your Father which is in heauen. For we may easily fall (as diuers doe) into the contrary extreme, who so shun the shew of hypocrisie, that they auoyd all profession of Religion, and are as much ashamed to bee taken in the exercise of prayer, or such like

pious duties, though it be at vnawares, especially by those who are not as forward in profession as themselues, as if they were doing somthing which is faulty and vnlawfull. But this vse of voyce is necessary only in such priuat prayers as are set and solemne, ordinary, and in a priuate place; for as for those short prayers & eiaculations which are to be vsed vpon all occasions, and in all companies, it is sufficient that we lift vp our hearts vnto God, without vsing the voyce, especially in the presence of others, whē the thing we pray for concerneth not them, but our selues; and least of all, when as * 1.317 they do not ioyne with vs in the sincere profession of the same truth, as be∣fore wee shewed when we spoke of these short prayers and eiaculations.

§ Sect. 2 That we must not affect pro∣lixity and su∣perfluity of words in our prayers.

And these are the things to be obserued in prayer, in respect of our ge∣sture and voyce. In respect of the speech it selfe, or words whereby our prayers are expressed, diuers things are to be considered. First, in respect of the quantity and continuance of them: wee must auoyd affectation of prolixity, superfluity of words, vaine babbling and idle repetitions, which proceed not from any feruency of affection, and earnestnesse of desire to obtaine the things we pray for, arising from the sight and sense of our wants, (for in this case it may be lawfull and requisite to repeate often the same things, as pressing our suits with such importunity as will admit of no deniall: according to the example of Daniel, O our God, heare the prayer * 1.318 of thy seruant; O my God, incline thine eare and heare, O Lord heare, O Lord forgiue, O Lord hearken and doe, &c. And of our Sauiour Christ himselfe, * 1.319 praying often in the same words, that if it were possible, the bitter cup of his Passion might passe from him;) but out of an opinion that we shall be the rather heard for the length of our prayers, or out of an ostentation of our holinesse and deuotion, or our extraordinary gift aboue others, in∣abling vs to continue long in this exercise. For this our Sauiour straite∣ly forbiddeth: When ye pray, vse not vaine repetitions, as the Heathen doe, for * 1.320 they thinke that they shall be heard for their much speaking; prescribeth the contrary practice, in propounding that short and most pithy forme for our imitation: and condemneth as hypocriticall in the Pharises, who vn∣der pretence of long prayers, deuoured widowes houses. And Salomon likewise: * 1.321 Be not rash with thy mouth, and let not thine heart bee hasty to vtter any thing before God, for God is in heauen, and thou vpon the earth, therefore let thy words be few: Of which our Sauiour giueth this reason; Because our Father knoweth what things we haue need of, before we aske him: that is, being infi∣nite in wisedome, he needeth not that wee should expresse our mindes in multitude of words, for he vnderstandeth the desires of our hearts, and being our gracious Father, our wants serue as a loud cry, and eloquent * 1.322 oration to moue him to supply them; and therefore hee needeth not that wee should vse multitude of words to giue him notice of those wants which he already knoweth before we aske, nor to perswade him to grant our suits, being more ready to giue, then we to craue. And Salomon ren∣dreth another; Because in the multitude of words there wanteth not sin: which * 1.323 as it is generally true, so especially in the exercise of prayer: seeing, through our naturall corruption, we are so auerse vnto this duty, and in the performance of it, subiect to such coldnesse, dulnesse and wearinesse, that long prayers are often performed with much negligence, and sub∣iect

to the interruptions and distractions of worldly cogitations and wan∣dring thoughts. And yet we are not so to vnderstand Salomon, and our Sa∣uiour, as though they simply commended short prayers, and condemned those that are long: for the Wise-man himselfe, at the consecrating of the * 1.324 Temple, made one of the longest prayers that wee reade of in the Scrip∣tures: and our Sauiour is said to haue continued whole nights in prayer. And the Apostle exhorteth vs to pray continually, and with all manner of * 1.325 prayer and supplication in the Spirit, watching thereunto with all perseuerance. But they onely forbid and condemne hypocriticall ostentation, and su∣perfluity of words, vaine repetitions, and opinion of meriting to be heard for them: or when our words exceed our matter, in their multiplicity and much babbling, or both our words and matter, our zeale, deuotion, and attention. Neither are such prayers to be condemned for their prolixity, but rather much to be commended, when as there is no superfluity in our words, to expresse our matter and mindes, nor any negligence or want of zeale and attention in powring them forth before God: for if we haue with the length of our prayers, variety of good matter, attention, and feruency of affection, we cannot be too long in this holy exercise. And therefore the best rule of direction in this behalfe is, that wee fit and pro∣portion our words to our matter, and both matter and words to our minds and hearts, our faith and feruency, deuotion and attention. For if there be store of this diuine fire to kindle it, the more fuell we cast on, the greater the blaze and heate will be; whereas if there be but some little fire and small sparkes, too much of this fuell cast on at once, will not helpe to kindle it, but rather extinguish and put it cleane out. In which regard wee are not alwaies to stint our selues to the same proportion and length of prayer, but to watch the best opportunities, and to diue our selues dee∣pest in this Poole, when the Spirit of God hath descended and moued the waters. More specially we are ordinarily most fit for long prayers, when our soules are prepared thereunto, either by extrordinary afflicti∣ons, when as our hearts are full of sorrowes, and need a large vent to let them out, and powre out our complaints into Gods bosome; and reple∣nished with feruent desires for helpe and deliuerance; or by extraordi∣nary benefits, when as they are full of ioy and thankfulnesse, and so make vs to become earnest and vnwearied, in rendring vnto God praise and thankesgiuing: when as we obserue a solemne fast, and keepe vnto God a * 1.326 day of humiliation, consecrating it wholly to the exercises of religion and charity, especially prayer and meditation. And finally, at all other times, when we are fitted thereunto by Gods Spirit, and sufficiently qualified with the former graces. The which notwithstanding is to be vnderstood of priuate prayer by our selues, and not when we pray in the company of others; for then we are by the rule of charity to haue respect vnto them, and not to tyre their zeale and deuotion, and cause them to sinne (through our tedious prolixity) by wearinesse and wandring thoughts, although we our selues haue a good appetite to this exercise; for this were to force them to sit long at the table who haue quickly dined, to cloy the weake of disgestion, with variety of dishes, because wee who beare them company haue good stomackes; and to constraine young beginners and children

in Christ, to hold out with vs in our pace, who are come to a ripe age, and so to tyre for wearinesse, before they come halfe way to their iourneyes end. Which if it deserueth to be iudged vnequall, how much is our pra∣ctice worthy to bee condemned, if in our meetings wee contend to out∣vie one another, striuing who shall exceed in length of prayers, and va∣riety of choyce words, for the apt expressing of our minds; heereby ma∣king prayer like vnto a mastery or race, wherein we contend for the prize of praise, which they are to win who are swiftest and best at length?

§. Sect. 3 Of the quali∣ty of our prayers.

The second thing to be considered, is the quality of our speech, which ought to be such in our prayers, as is fittest both to stirre vp and expresse our zeale and deuotion. Wherein we are to auoyd two extremes; the first is, curious affectation of words, seeing the Lord respecteth not the elo∣quence of our speech, but the sincerity of our hearts, and the feruency of our desires, which are as loud cries, and most perswasiue orations in his eares, when wee are most barren in words. The second is, rudenesse of speech, without any fit words, or good sense, order or coherence, which is caused through negligence, want of preparation, and of due reuerence and respect of Gods glorious Maiesty, before whom wee stand, and vnto whom we speake, not caring what, nor how wee babble in his presence, though for our credit sake, wee would be more carefull in speaking to mortall man not much superiour vnto vs. For otherwise, if it proceed not from carelesnesse, but from naturall infirmity and want of vtterance (which we may iudge of, if we be so in other discourses, and vpon other occasions) our prayers notwithstanding proceeding from vpright hearts, and being ioyned with zeale and deuotion, will be acceptable vnto God; yea euen our imperfect speeches, sighes and grones, will as effectually moue him to heare vs, and grant our suits, as the most eloquent speeches which haue all the helpes and ornaments both of nature and art.

CAP. XVI.

Of the forme and method which are to be vsed and ob∣serued in our prayers, &c.

§. Sect. 1 Of formes of prayer set downe by others.

THe last thing to be considered, respecteth the forme and manner of powring forth our soules in prayer vnto God, which is either by vsing set formes, or contriuing of prayers according to present occasions, as we are inabled therunto by the Spirit of God. The former sort are either such as are inuented by others, and learned by hearing, or reading their bookes and writings: or else by our selues vpon due stu∣dy and meditation. Both which may bee lawfully and commendably vsed of Christians according to their seuerall states and gifts. Written and printed formes by those who want ability to pray in their owne words, or to frame their suits and petitions, and expresse their minds in any good manner and order. The which was one end of penning Dauids Psalmes, that they might by skilfull Musicians be sung in the Congregation, and vsed also in priuate, both in families, and by our selues alone. And our Sa∣uiour

prescribed that perfect forme of the Lords Prayer, not onely as a rule according to which we are to frame our prayers, but also as a prayer to be vsed it selfe; and therefore as it is said in one Euangelist, After this * 1.327 manner pray ye; so in another, When ye pray, say, Our Father. And therefore as children, before they can goe, are not suffred to sit still, but are trained and taught by others that hold them by the hand: so though wee want spirituall strength and skill to performe this exercise by our selues, yet wee must not neglect it altogether, but yeeld our selues to bee trained by o∣thers (as the Disciples did desire of our Sauiour Christ) and (as it were holding them by the hand) to vse the helpe of their meditations. But wee are not to rest in this as sufficient, without any further proceedings; for though it be fit for a child in Christ, that he may be thus trained to goe a∣lone, yet when wee come to a riper age, and in respect of our meanes should be able to teach others, it is a shame for vs, and argueth either great impotency and lamenesse in Religion, or else negligence, sloth, and want of exercise, if we cannot goe alone, but still like children, need lea∣ding by others. Besides, we cannot by others meditations vnburthen our selues of our owne particular sinnes, of which God and our owne consci∣ences onely are witnesses, nor expresse those speciall wants which most pinch vs, and which we most desire should be supplied, nor fit our occasi∣ons to their prayers, nor their prayers to our occasions; but wee must, as God requireth by the Prophet, when we come vnto him as suiters, take words vnto our selues, and frame our petitions and thanksgiuings according * 1.328 to our owne wants and occasions. Neither let any that hath beene long trained in the schoole of Christ, obiect his want of gifts and abilities, see∣ing if he speake true, he proclaimeth his owne shame and non-proficien∣cy. For if we had any sense of our wants and sinnes, wee might finde some words to expresse them, that we might craue a supply of the one, and par∣don for the other; especially to our heauenly Father, who is so gracious and willing to beare with our infirmities, and who better accepteth of such imperfect prayers as are indited by our selues, and vttered with zea∣lous deuotion of honest hearts, then of such as are in the best manner pen∣ned for vs by others. Euen as euery wise father better accepteth of an Epi∣stle inuented and written by his owne sonne himselfe, though full of im∣perfections, because it is the meanes to traine him vp to more perfection, then that which is done to his hand by one of his fellowes of an higher forme, though much more exact for matter and manner, because it is the tricke of a trewant, and argueth not onely inability and want of skill, but also sloth and extreme negligence.

§. Sect. 2 Of formes of prayers inuen∣ted by our selues.

Formes of prayer inuented by our selues, are such, as vpon due medita∣tion and sound deliberation we haue composed, out of the sight and sense of our sinnes and wants, and Gods mercies multiplied vpon vs, not onely generall, but also speciall and particular, framing confessions, petitions and thankesgiuings, so as they may be most fitting for our owne peculiar vse. The which are necessary for such as are not thorowly grounded in knowledge, nor perfected in this duty by much experience and practice; and for such also as being well qualified in these respects, are notwith∣standing defectiue in memory and vtterance, hauing no liberty of speech

to expresse their mindes without much meditation, and for such also as are defectiue in courage and boldnesse, when they are to pray in the pre∣sence of others: And very profitable for all, if wee tye not our selues too strictly to words, but haue variety of formes for ordinary vse, and by helpe of meditation, doe vpon extraordinary occasions, conceiue new words for new matter, as the necessity and profit of our selues, our brethren, or the Church shall require; making particular confessions of sinnes which are lately committed, and doe most burthen the conscience, and speciall pe∣titions for those speciall graces wherein wee finde our selues most de∣fectiue, and whereof wee haue presently most vse, and speciall thanksgi∣uings, for Gods speciall mercies and fauours renewed vpon vs. The which variety of formes will take away that satiety and wearinesse, which al∣wayes accompanieth the daily and continuall vse of any thing, though neuer so excellent; and helpe much to keepe our mindes and hearts close to this holy exercise, which are apt to bee carried away with wandring thoughts, if, without any variety, wee tye our selues to one onely forme; like a man that goeth on in a way which he is accustomed to trauaile, and neuer thinketh on the passages and turnings that are in his iourney; or that singeth a tune familiar vnto him by much vse, and neuer thinketh of that he singeth.

§. Sect. 3 Of conceiued prayers, and how far foorth they are com∣mendable.

Prayers conceiued, are such as vpon meditation we fit to all present oc∣casions, not vsing any ordinary forme of words, but expressing our selues * 1.329 with such as come to our mindes; of which, we haue many examples in the Scriptures, both in the Patriarkes, Prophets, Apostles, and our Sauiour Christ himselfe. The which, I acknowledge aboue all other kinds to bee most excellent, if God haue thorowly furnished vs with gifts fit for it, both because it is most free from distractions and wandring thoughts, and from satiety and wearinesse, this variety bringing with it much delight, and also because it is most opportune and seasonable, being fitted to the time, per∣sons, and occasions. But heere the Prouerbe is verified, that things excel∣lent are most hardly attained, there being few that haue this gift and abi∣lity, and those few not alwayes in like measure, although there are many that are willing to make shew of it. For there are diuers things which ought to concurre in him that is to conceiue a prayer, which if any bee wanting, it cannot be done without much weakenesse and imperfection. First, he must be diligent in meditation, before he thus speake vnto God, calling to memory the sinnes which he is to confesse, the wants which he desireth should be supplied, and the blessings for which hee intendeth to giue thankes; that so he may with Dauid call his prayer a meditation, humble his soule in the sight of his vnworthinesse, inflame his heart with feruent desires, and not speake any thing rashly with his mouth vnto his * 1.330 God, as the Wise man aduizeth. In which respect, I cannot commend ex∣temporall prayers, which are performed without any meditation going before, and am so farre from extolling them as most excellent, that I thinke them scarce tolerable or lawfull, vnlesse some vnexpected occasion and present necessity, doe thrust vs into extraordinary straights, so as wee may not deferre our prayer, nor haue for the present, opportunity to me∣ditate, nor yet haue any former meditations fit for the present occasion,

and the circumstances that attend vpon it. Secondly, he that thus pray∣eth must be grounded in knowledge, that he may frame his prayers accor∣ding to Gods will. And therefore they who being children in knowledge, doe take vpon them this taske, they must needs faile much in this holy du∣ty, asking according to their vngrounded conceits, and not Gods will, of which they are ignorant. And as children who will venture to runne a∣lone, before they can goe in anothers hand, must needs catch many falles; and they also who will speake much, before they haue knowledge and wisedome to rule their tongues, must needs speake many things vaine and impertinent: so must it of necessity befall them in this case who are children in knowledge, and not well acquainted with Gods will and waies. Thirdly, he must be well experienced and practised in this duty; neither can we without much vse attaine to this perfection. Fourthly, be∣sides a great measure of sanctifying grace, he must haue diuers common gifts of the Spirit, which are necessary to the well-performing of this duty, as a good memory, vtterance and liberty of speech, and boldnesse also when others ioyne with him: which will inable him to expresse rea∣dily what his mind conceiueth, and rather intend & inflame, then quench or coole the feruency of his desires. But if we want these, though our know∣ledge, and faith, and zeale, and all other sanctifying graces bee neuer so great, yet shall we faile much in prayer in this kind, because the powers of the soule will be so wholly occupied about memory, and inuention of fit matter, and words to expresse it, that there will little place be left to zeale, devotion, and feruency of affection. Lastly, it is necessary that hee who prayeth on this manner do carefully auoyd spirituall pride, and ostenta∣tion of his gifts, to which the greatest excellencies, through the malice of Satan and our owne corruption are most subiect; and also curious affe∣ctation of variety of words to expresse the same matter, as though it were a note of barrennesse to vse twice the same phrases to expresse the same things. But the maine thing which we are to aime at, is to bee feruent and deuout in our prayers, and to this end to vse such words and phrases as may most conueniently lay open vnto God the sincere desires of an vp∣right heart, whether it be in new variety, or in such words as wee haue of∣ten vsed to expresse the same things.

§ Sect. 4 What method is best to be obserued in disposing the parts of our prayers.

Vnto the forme of prayer, we may adde something of the method and right disposing of the parts. The parts of prayer to be vsed ordinarily of vs are three: confession, petition, and thanksgiuing. In our priuate confes∣sions of our sins, we are (hauing first a true sense and feeling, hatred & de∣testation of thē) to acknowledge them, & bewaile them, not only general∣ly, but also specially and particularly, and those aboue the rest which we haue last committed, and with which we haue most often and grieuously displeased and dishonoured God, and wounded our owne consciences, ac∣cording to the example of Dauid, in the one and fiftieth Psalme; and withall aggrauate them by their seuerall circumstances, especially the consideration of the person against whom they were committed, our glorious God and gracious Father in Iesus Christ; adiudging and con∣demning our selues in regard of them, to bee lesse then the least of Gods mercies, and worthy of his greatest plagues and punishments. Vnto

which we are to adioyne petition, and first, that God for his mercies sake, his promise sake, and his Christs sake, will forgiue vs all our sinnes, and neuer lay them to our charge, seeing our Sauiour hath fully satisfied his Iustice for them; and so, that being iustified and freed from the guilt and punishment of our sinnes, he will be reconciled vnto vs, and receiue vs in∣to his loue and fauour. Secondly, that God will be pleased to seale vp the assurance hereof in our hearts and consciences, by the gracious testimony of his holy Spirit, and giue vnto vs the spirit of Adoption, crying in our hearts, * 1.331 Abba Father, and witnessing to our spirits, that wee are his children by adoption and grace. Thirdly, that he will sanctifie vs by the same Spirit, mortifying and crucifying in vs more and more our sinfull corruptions, so as they may not rule and raigne in vs, as at former times, and that he will also quicken vs vnto holinesse and newnesse of life, and inable vs to yeeld obedience to his holy and heauenly will. Fourthly, that he will to these ends graciously vouchsafe vnto vs the meanes which may inable vs vnto them, and make them effectuall by his good blessing vpon them. Especial∣ly, that he will indue vs with the sanctifying gifts and graces of his holy Spirit; as sauing knowledge, a liuely faith, vnfained repentance, firme affi∣ance, feruent loue, and ardent zeale, hope, patience, humility, the true feare of God, and the rest. Fifthly, that God will daily increase his graces in vs, and our strength and ability to serue him, that wee may grow from one measure to another, vntill we come to a perfect age in Christ. Sixth∣ly, that he will establish vs with his free Spirit, that we may constantly per∣seuere in the profession and practice of true godlines, vnto the end, and in the end; and that he will thereby so assist and strengthen vs against all the assaults of our spirituall enemies, that we may haue victory ouer them, and not be hindred by their tentations, from proceeding in our course of god∣linesse, or from finishing the great worke of our saluation. Seuenthly, we must heereunto adde petitions for speciall benefits, whereof wee stand in neede, concerning things either temporall, or spirituall and eternall; and particularly such as are necessary and profitable for the well passing of the day following, especially preseruation from all dangers, direction in all our courses, our thoughts, words, and actions, and the blessing of God vpon all our labours, with a right vse of all Gods benefits and chastise∣ments. Finally, we must pray for the good estate of the whole Church, of that in which wee liue, and for all the principall members of it; for our friends and benefactours, for the afflicted, for those of the same family, and such vnto whom wee are bound by any speciall bond of duty. And lastly, we must from petition descend to thanksgiuing, praysing God for all his blessings, both corporall, spirituall, and eternall; and especially for those peculiar benefits which he hath vouchsafed vnto vs in the whole course of our liues; for those of late receiued; and namely, the night past in our preseruation and quiet rest. And this I hold to bee the best method and order to bee obserued in our prayers ordinarily, although I would tye no man vnto it, but that he may herein vse his discretion, beginning with con∣fession, thanksgiuing, or petition, as his heart leadeth him, and fit occa∣sion shall be offered.

§. Sect. 5 What duties are to be per∣formed after wee haue prayed.

And these are the duties which are to bee daily performed in this holy

exercise of prayer. Now after wee haue thus prayed, there are certaine other things required of vs. First, a liuely faith, whereby we doe not onely giue our vnfained assent vnto our prayer made, but also rest perswaded, that the Lord hath heard vs in the things for which we haue prayed, and will assuredly accept of our humiliation and thanksgiuing, and grant all our suites and requests, as it will best stand with his owne glory, our spiri∣tuall good, and eternall happinesse. And this our Sauiour requireth, What * 1.332 things soeuer yee desire when yee pray, beleeue that yee shall receiue them, and ye shall haue them. Secondly, hope, patience, and humility, whereby we make no haste, nor prescribe vnto God any time of doing the things which we haue desired, but meekely acknowledging his infinite wisedome in him∣selfe, and goodnesse towards vs, doe resigne wholly our selues and suites vn∣to his good pleasure, expecting with all patience his leasure, when as he shall thinke it fittest to bestow vpon vs those gifts and graces which wee haue begged at his hands. Thirdly, there is required of vs after prayer, an earnest indeuour in the vse of all good meanes, whereby we may obtaine those things which wee haue prayed for: whereby wee shall serue Gods prouidence, and be his instruments to further the accomplishment of his promises, and also make it manifest, that in our hearts we sincerely desired those things which we begged with our mouthes. For example, after we haue prayed for the pardon of our sinnes, we must vse carefully all good meanes whereby we may be further assured that God hath forgiuen them; after we haue craued sanctification, we must labour and indeuour that we may be sanctified, and exercise our selues in the duties of holinesse; after we haue desired spirituall and sauing graces, we must vse all the helpes and meanes whereby we may attaine vnto them. For otherwise we shall disco∣uer our selues to be but meere hypocrites, who with our lips haue prayed for those things which we haue neither esteemed in our iudgements, nor affected in our hearts; and therefore receiue nothing at Gods hands, who giueth his gifts not to idle loyterers, but vnto such as pursue them with thirsting desires, and earnestly labour and indeuour in the vse of all good meanes whereby they may obtaine them.

§. Sect. 6 Of the time in the morning when we are to vse priuate prayer.

The last direction which I will set downe for our priuate prayer in the morning, respecteth the time when it is to bee performed; of which, though I can giue no necessary rule, because all mens occasions and op∣portunities are not alike, yet for the greatest part it is most conuenient that we doe it betimes, as soone as we are ready, before wee vndertake any worldly businesse, and haue our mindes taken vp with any earthly thoughts: Because wee shall then bee most free from all incumbrances which may distract vs in this holy exercise, and make vs lesse fit to per∣forme it as wee ought; as also, because if we offer vnto God the first fruits of our thoughts and affections, they will sanctifie all our following inde∣uours, and season them so with holinesse, that they will become more ac∣ceptable vnto God. Or if some extraordinary occasion and waighty busi∣nesse haue caused vs to deferre it, our second care must bee, that wee doe not neglect it altogether, but sequestring our mindes and affections from all earthly thoughts and wordly imployments, wee must take the next and best opportunity which shall bee offered vnto vs; and thinke

no excuse or businesse so important, as may make vs vtterly to omit it.

§. Sect. 7 Of prayer with the rest of the family.

The next duty of piety after our priuate prayer, is prayer with the rest of the family; which is to be performed ordinarily by the master and go∣uernour, who is to be the mouth of the rest to commend them and their suits vnto God. For, according to the example of the Patriarches and holy men in times past, he ought to be not only a gouernour to rule them, and a Prophet to teach and instruct them, but also a Priest to offer the sa∣crifice of prayer and thankesgiuing, not onely for himselfe, but also for all those that are committed to his charge: neither ought any man to thinke that he may be exempted from this duty, or that in respect of his honour and greatnesse, he may be priuiledged from this holy seruice vnto God, and as an inferiour duty, delegate it to his deputy, if he himselfe bee able to performe it; but rather with the holy Patriarches to esteeme it an ho∣nourable prerogatiue, which he will no more put off from himselfe to a∣nother, then he will the regiment and gouernment of his house and fa∣mily. Much lesse must we thinke it sufficient, that wee haue prayed alone, or content our selues with our priuate deuotions, if we haue others vnder our gouernment, and committed to our charge: seeing we are to take no lesse care of their soules then of their bodies; nor that they serue vs in the duties of their callings, then that they serue God in the duties of piety and Christianity, without which we can expect no blessing vpon their labors. For if Ioshua, though a great Captaine and Commander, and so greatly imployed both in warres and gouernment, would not hereby excuse him∣selfe, but vndertaketh for al in his family, that he and his houshold would serue * 1.333 the Lord: if Dauid, though a King, would not content himselfe with his * 1.334 integrity in the gouernment of the State, but voweth also that hee would performe all domesticall duties with a perfect heart: And if Salomon, though a mighty Monarch in the height of his honour, thought himselfe more honoured in being the mouth of the whole people to commend their suits vnto God; let not any man thinke himselfe so great, that hee is too good to performe this duty. But alas, the neglect hereof is growne so ancient among honourable personages, that it now pleadeth prescripti∣on; so that these family duties are wholly neglected, or else put off from themselues to be performed by a deputy. And little hope I haue that my writings and reasons should be so powerfull as to infringe this custome, which hath in it almost the strength of a law, and reuoke the practice of family duties vnto ancient perfection; and yet I thought it fit to speake the truth, and leaue the successe to the authour of it: neither thought I it conuenient in setting downe the rules of piety, that I should fit the straight square to the generall crookednesse of the worke, but to leaue it in its perfection, that the worke in Gods good time may be reduced vnto it. Let therefore all masters of families know, that it is their duty which God will require of them, not onely to pray by themselues, but also to call together all their family, and to ioyne with them in this holy exer∣cise: vnto which they may be incouraged by Gods gracious promise, that where two or three be gathered together in Christs name, there hee will be in the * 1.335 midst of them. Secondly, because by making their house a house of prayer, they shall make it a little temple, which God will fill with his presence,

and replenish with his blessings, both temporall and spirituall. Thirdly, because nurturing their children and seruants in the feare of the Lord, and exercising them in this duty of Gods seruice, they shall make them more faithfull and conscionable in performing all duty and seruice vnto themselues, not onely formally and in outward appearance, but cheerfully and from the heart. Fourthly, because it is the chiefe meanes of the pre∣seruation of the whole house and family from sinne and from danger, and of deriuing Gods manifold blessings vpon the whole society. Lastly, be∣cause they can no otherwise expect that God will prosper their labours, * 1.336 to the good of the master, and the whole house and family, vnlesse they vse the meanes which he hath ordained, and obtaine his blessing by their daily prayers; without which they shall not thriue in their labours, but spend their indeuours and strength in vaine. Now for the time of the morning when this duty is to be performed, no certaine rule can bee pre∣scribed; only this in generall, that it be then done, when as all, or the most of the family may, in respect of their common occasions, most conueni∣ently assemble together. And although it were to be wished, that it may be betimes in the morning, before they goe about their worldly businesse, that they may be free from distraction, and sanctifie all their following la∣bours by these good beginnings: yet because the imployments are diuers in almost all the members of the family, and require that some should goe about them sooner, and some later; and because it often falleth out that the gouernours, by reason of age, weaknesse, or other infirmities, can∣not rise so soone as others, because they must haue regard to their health; therefore if in these respects this time cannot be allotted to this seruice, some other which is most conuenient may be chosen: which if it can bee no sooner, in regard of the common meeting together of the whole household, it will be fit that it be done before dinner. Of which, the lesse inconuenience will follow, if euery one in the family, and the gouernours for all the rest, haue betimes performed this duty priuately by them∣selues.

CAP. XVII.

Of singing Psalmes, and reading the Scriptures in the family.

§. Sect. 1 That singing of Psalmes is inioyned in the Scriptures, and practised by the faith∣full.

VNto prayer we adioyne that holy exercise of singing Psalmes in the family, which though it bee not in practice next in or∣der, according to ordinary vse, yet I would not seuer it from the former, seeing it is a religious duty, and like vnto it, be∣ing a notable meanes whereby wee praise God, and render vnto him thankes for all his benefits. And though it be not tyed vnto any part of the day; nor yet euery day to bee necessarily performed; and though in no family it be alwayes alike seasonable, as in the time of mour∣ning for some priuate or publike calamity, but in the time of reioycing, when we haue occasion to praise Gods holy name for his gifts and bles∣sings conferred on vs, according to the Apostles rule, Is any man among * 1.337 you afflicted? let him pray. Is any merry? let him sing Psalmes. And though

in some families it can seldome be done for want of leasure and opportu∣nity, vnlesse it be on the Sabbath, and in some places not then, for want of conuenient company to ioyne together; yet where it may conuenient∣ly be performed in respect of company, leasure, and other occasions, it is an excellent duty, which is no wayes to be neglected. For first it is inioy∣ned in the Scriptures. The Prophet Dauid in many places exhorteth to it, O come (saith he) let vs sing vnto the Lord; let vs make a ioyfull noise to the * 1.338 Rocke of our saluation. Let vs come before his presence with thanksgiuing, and * 1.339 make a ioyfull noise vnto him with Psalmes. Make a ioyfull noise vnto the Lord, all ye lands, serue the Lord with gladnesse, come before his presence with singing. Sing aloud vnto God our strength, make a ioyfull noise vnto the God of Iacob, &c. * 1.340 Sing vnto him a new song, play skilfully with a lowd noise. So the Prophet Esay, Sing vnto the Lord a new song, and his praise from the end of the earth. And Ieremy, Sing ye vnto the Lord, praise ye the Lord, for he hath deliuered the * 1.341 soule of the poore out of the hands of euill doers. The Apostle Paul likewise exhorteth vs, to speake vnto the Lord in Psalmes, and Hymnes, and spirituall * 1.342 Songs, singing and making melody in our hearts to the Lord. Of which, wee haue the Saints of God in all ages examples for our imitation, in the time both of the Law and the Gospell, and in the purest ages of the primitiue Church, who were complained on to the persecuting Emperours, for their diligent performance of this duty day and night. Yea, our Sauiour Christ himselfe at the celebration of his last Supper, is sayd with his Dis∣ciples to haue concluded that holy action, with singing of a Psalme. Which examples, that we may imitate, let vs further consider in the next place, that it is a notable meanes to rowze vp our drowzie and dead hearts, and by the sweete melody affecting our outward sense, to rauish them with ioyfull delight, and make them cheerefull in Gods seruice, which was the cause why Elizeus being to prophecie, and finding his Spi∣rit dulled with the vnpleasing presence of the idolatrous King, who toge∣ther * 1.343 with Iehosaphat was to haue the benefit of his good indeuours, desi∣reth a Musician to play before him, to stirre vp his heart vnto the more cheerefull performance of this duty. Secondly, it is an acceptable seruice vnto God, as being a singular meanes to glorifie him, when as our hearts are filled with thankfulnesse, and our mouthes with his praises; according to that of the Psalmist, Whoso offereth praise, glorifieth me; the which, in the * 1.344 same Psalme he preferreth before oblations and burnt sacrifices. Finally, * 1.345 it is an heauenly exercise of the glorified Saints, which we shall performe with them in that place of ioy and happinesse, if wee take delight in it whilst we liue in the earth.

§. Sect. 2 How we may sing Psalmes in a right maner.

Now if we would performe this in an acceptable maner, our care must be that it be done with our soules as wel as our tongue and lips. And first with our minds, both vnderstanding what we sing, so as we may say with the A∣postle; I will sing with the Spirit, and I will sing with the vnderstanding also; and applying our minds vnto it with due attention, & not suffering them to be carried with wandring thoughts. Secondly, we must sing with our hearts also, according to that of the Apostle; Speake to your selues in Psalmes, singing * 1.346 and making melody in your heart vnto the Lord; which elsewhere he calleth, singing with grace in our hearts to the Lord; the which Dauid practised; * 1.347

I will praise thee (saith he) with my whole heart. And this we shall doe, if we * 1.348 doe apply and fit them to the matter of the Psalme, and put on the same affection which Dauid had in penning them; as humility in the confessi∣on of sinne, feruencie of desire in petitions and suites; alacrity and cheere∣fulnesse in prayses and thanksgiuings; assent and beliefe in prophecies and predictions; teachablenesse and willingnesse to learne in doctrines and in∣structions; readinesse to obey in commandements and exhortations, &c. and at all times and in all things, reuerence of Gods maiesty, in whose pre∣sence we performe this duty. In the meane time we must take heed, that we doe not apply his imprecations, which were vttered by a propheticall spirit against those who were desperate enemies to God as well as Dauid, against our priuate enemies, with a reuengefull desire, that those euils may befall them, seeing our Sauiour hath taught vs to pray for them. But wee must either make vse of them for doctrine and instruction, or if we apply them, it must not be against particular persons, but against all those what∣soeuer whom the Lord in his wisedome knoweth to be desperate enemies vnto him and his Church. Secondly, our care must bee that we doe not make it a bodily exercise, singing Psalmes for recreation only, and as wee doe other songs, for meere pleasure and sensuall delight, but we must per∣forme it as a religious duty of Gods seruice, and striue in it to please him rather then our selues. We must not seeke to delight the eare, and affect the heart with the ayre, musicke and sweetnesse of the tune, but that there being an harmony betweene it and the voyce, we make sweete melody in Gods eares; which if it be wanting, our best musicke (as one saith) is no * 1.349 more acceptable to God, then the barking of Dogs, the lowing of Oxen, or the grunting of Hogs. Yea, as the same Author saith, If I be delighted more with the musicke then with the matter, in stead of seruing God, I fearefully sinne. And therefore diuision and fraction of voyce, broken re∣petitions and reports, which take away the sense, hinder the vnderstan∣ding, both of the singer and hearer, and tend onely to affect the eare with the melody, and not the heart with the matter, are not to be vsed in this holy exercise. For this is to sing, not like men indued with reason, but ra∣ther * 1.350 like birds, which are sensible onely of the tune, but haue no vnderstan∣ding of the matter and ditty.

§. Sect. 3 That we must diligently reade the Scriptures, and the great profit of this exercise.

Vnto prayer and praysing of God by singing of Psalmes, we are to ad∣ioyne another religious exercise, which is reading of the Scriptures and other holy writings; of which we will onely heere speake, as it is a daily duty to bee performed of vs, referring the more full handling of it vnto a∣nother place, when we are to intreate of the meanes whereby we may be inabled to leade a godly life. Here let it suffice to shew, that it is a duty no day to bee neglected, if wee can borrow any time from other necessary imploiments, and find any conuenient leysure and fit opportunity to per∣forme it. For wheras we should labor after a daily increase in spiritual gra∣ces, there is scarce any meanes more effectuall for this purpose; seeing it is a notable helpe for the inlightning of our mindes in the knowledge of God and his will, according vnto which we are to frame our liues; for the Word of God is a lampe vnto our eyes, and a light vnto our paths; it inlighteneth the * 1.351 eyes, and giueth vnderstanding vnto the simple. It giueth wisedome to the igno∣rant,

and to the young man knowledge and discretion. It is a singular helpe for the strengthening of our faith, when as we haue daily before our eyes the couenant of grace, and the sweete promises of the Gospell made vnto vs in Iesus Christ; and obserue the infinite mercies of God extended to all, without respect of persons who haue beleeued and trusted in him. It much inflameth our loue towards God, when in reading of them we obserue his loue towards vs; and maketh vs zealous of his glory, when we take notice of the infinite bounty of our Lord and Master, and what a rich rewarder he is of our poore and imperfect seruice. It will serue for a looking-glasse, wherein we may see our spots and spirituall deformities, and bee directed also by it to reforme and amend them. It is a fit guide in the time of pros∣perity, which will teach vs to vse Gods blessings aright, so as they may be, not onely truely comfortable in themselues, but also as they are pledges of Gods loue, and earnest pennies of our saluation. It will be our comfor∣ter in our aduersitie, whilst it teacheth vs so to profit by them, as that they may be signes of our adoption, and notable meanes to assure vs of Gods loue and our owne saluation. It containeth in it the euidences of our hea∣uenly inheritance, and teacheth vs how to get them into our owne kee∣ping without feare of losing them; and who cannot daily with much comfort spend some time in perusing these assurances, wherein so rich and glorious a Kingdome is ratified vnto him? It is a diuine treasury of all spi∣rituall and heauenly riches; and who is so vnwisely moderate in his spiri∣tuall desires, as not once in a day to please his eye with the sight of these treasures? Finally, it is our spirituall armorie, in which is munition of all kinds, and all sorts of weapons, fit to defend our selues, and offend our ene∣mies; and therefore seeing we are daily in the Christian warfare, and con∣tinually assaulted by the enemies of our saluation, why should we not also daily goe into this armory to fit our selues with spirituall armour, and to take out of it the most preuailing weapons? Now for the time of the day when this duty must bee performed; in respect of priuate reading it cannot bee limited, but must bee left to bee prescribed by mens lea∣sure and opportunity. And for that which is vsed as a family-exercise, it is most seasonable, as I take it, before prayer, either morning or euening, because then they are assembled together, and multitudes of occasions will hardly admit of often meetings.

CAP. XVIII.

Of our daily exercise in the duties of our callings, and of diuers vertues required in them.

§ Sect. 1 That we must make choyce of lawfull callings.

HAuing thus begun the day by the performance of these religi∣ous duties, we must in the next place betake our selues to the duties of our lawfull callings. Neither can we sufficiently ap∣prooue our selues vnto God, if we doe not ioyne these with the other, for he will be serued, not onely in the generall du∣ties of Christianity, but also in those speciall duties which are peculiar vn∣to those places and callings in which he hath set vs, either in the Church

or Common-wealth. Neither is it sufficient for him who is called to be a Magistrate, Minister, Master of a family, or seruant, that hee performe those duties which are common vnto him with all Christians, vnlesse he also with like care and indeuour, performe those speciall duties which be∣long to his owne place and calling. And heere first is required, that our calling be lawfull, and agreeable to Gods will and Word; that is, such an one, as our labours in it may tend to Gods glory, the good of the Church and Common wealth, and the furthering not onely of our temporall, but also our spirituall good, and the eternall saluation of our soules; and not such as being vnlawfull hindreth these ends; as those that liue by vn∣lawfull Artes and Trades, Players, Gamesters, and such like; for then the greater paines wee take in such callings, the greater is our sinne, the more wee dishonour God, hurt our neighbours, and hinder our owne saluation. Secondly, that wee bee in some measure qualified with such gifts as are fit for our callings; for those whom God calleth vnto any place, hee furnisheth them with such competencie of gifts, as that they may profitably performe the duties required vnto it. And if our cal∣ling bee lawfull, and wee thus fitted for it, then may wee say with the Apostle Paul, that wee are called by the will of God, and may with cheere∣fulnesse * 1.352 and comfort goe on in it, expecting his blessing vpon our la∣bours, and in the end of our liues, a rich reward for doing him therein faithfull seruice. Thirdly, our minds and hearts must be settled in our cal∣lings, so as we neither shift and change, vnlesse it be vpon waighty and ne∣cessary causes, nor intrude and busie our selues in the callings of others; for this were to ouerthrow all order, and bring confusion into Church and Common wealth; and to crosse Gods wise prouidence in the gouernment of the world, who hath giuen variety of gifts, which he hath appointed to be exercised in variety of callings, that being helpefull and seruiceable mu∣tually vnto one another, humane societies might be preserued, & peace and loue nourished in them. And therefore as in a well-gouerned Army, euery one keepeth his place and station vnto which his Generall hath designed him, & not only serueth him generally as a Souldier, but in that place and office vnto which he is appointed and chosen: So must wee demeane our selues towards our great Commander, and not thinke it enough to per∣forme good duties, vnlesse we doe those which belong to our callings; not out of fancie and fickle vnconstancie, leauing our station; but as the Apo∣stle requireth, abide in the same calling wherein God hath placed vs. * 1.353

§. Sect. 2 That we must be regenerate, before we can serue God ac∣ceptably in our callings.

But it is not sufficient that we be settled in a lawfull calling, and that we painfully performe the duties that are required in it (for this a meere worldling may doe out of carnall and earthly respects, either for his owne pleasure, credit, or profit) but that we so carry and demeane our selues in it, as that we may by our labours and indeuours glorifie God, further our own saluation, and aduance the good of the Church & Common wealth. Vnto which, diuers things are required, some whereof respect our persons, and some the actions and duties which we performe. Vnto our persons there is required, that we be regenerate and sanctified. For our persons must be ac∣cepted, before any of our workes can please God, and bee holy and righte∣ous, before we can bring foorth the fruits of holinesse and righteousnesse.

For as vnto the pure all things are pure: so vnto them that are defiled and vn∣beleeuing, * 1.354 is nothing pure, but euen their minde and conscience is defiled. And if the sacrifices of the vvicked are abominable, and their very prayers are turned into sinne; hovv much more are the ordinary vvorkes of their cal∣lings sinfull and odious in Gods sight? Neither can such as are vnsanctifi∣ed expect any blessing of God vpon their labour, or that they should pros∣per * 1.355 in any thing vvhich they doe or take in hand, seeing by Gods promise, this priuiledge is limited vnto the righteous and such as feare him.

§ Sect. 3 That we must performe the duties of our callings in faith.

Vnto the actions also and duties of our callings, that they may be accep∣table vnto God, diuers things are required. And these are either such ver∣tues and graces which goe before, as being the causes of all our good acti∣ons and proceedings, or such as doe accompany and attend vpon them. Of the former sort, the first and principall is a true and liuely faith, where∣by I vnderstand not only a iustifying faith which assureth vs of the remissi∣on of our sinnes, and of the loue and fauour of God, and which by vniting * 1.356 vs vnto the true vine Christ, doth inable vs in him to bring forth the fruits of righteousnesse, without which we cannot please God, nor doe any good thing, seeing all wee doe is sinne; but also a particular act of this faith, whereby we are perswaded that our callings and the duties which wee per∣forme in them being pleasing vnto God, the Lord wil giue a blessing vpon all our labours and indeuours. For which purpose our faith must haue a warrant and ground out of Gods Word, both inioyning these duties, and promising a blessing vnto the performance of them. And thus shall wee * 1.357 liue the life of faith, which is so often commended vnto vs in the Scrip∣tures, when as therein wee doe not only the religious duties of Gods seruice, but also the duties of our callings, whereby wee shall bee in∣couraged to goe forward in them with all alacrity and cheerefulnesse, when as we are assured that God will blesse those labours which himselfe hath required; and not bee dismayed with those crosses and troubles which befall vs in them, seeing we are sure, that by Gods blessing and gracious assistance, wee shall ouercome them, and haue a good end and issue of all our labours.

§ Sect. 4 That the du∣ties of our cal∣lings must pro∣ceede from Loue.

Secondly, the duties of our callings must proceede out of vnfained loue towards God and our neighbours, which is the fountaine of all true obedience, and not principally from selfe-loue or loue of the world, which being poysonous rootes of all sinne, will taint all our workes and actions which spring from them. They must arise from the loue of God, which moueth those in whom it is, to consecrate wholy vnto him their liues and labours, in all things desiring to serue him, who so loueth vs, and whom we so loue, both in the immediate duties of his worship, and also in the or∣dinarie duties of our callings. And this is done, when as wee labour in them, not first and chiefly for worldly gaine and aduantage, thereby to please our selues; but in obedience to Gods Commandement, who re∣quireth these duties of vs, studying in all things to please him, and that our actions both for the matter and manner may be approued and ac∣cepted in his sight. Secondly, wee must performe the duties of our callings out of loue towards our neighbours, seeking in them their good * 1.358 as well as our owne, seeing true charity seeketh not her owne, but

is also seruiceable vnto others: which if wee doe, then will we not wrong them, to benefit our selues, nor gaine by thir losse; wee will not depriue them of some great good, to get vnto our selues some small aduan∣tage; neither will we be so wholy intent and greedily gripple in follow∣ing our owne businesse, but that wee will spare them some of our time, and afford them our best helpe, when their necessity shall re∣quire our assistance, and reason, charity and conscience shall binde vs to afford it.

§. Sect. 5 That they must be direct∣ed to right ends.

Thirdly, as our labours must arise from these causes, so they must bee directed to right ends. As first and principally to Gods glory, which in * 1.359 all wee doe, wee must labour to aduance. Neither is God onely glori∣fied when wee professe and practise religious duties, but also when wee walk conscionably in our callings, and with all diligence performe the du∣ties required in them in obedience to his Commandements. Secondly, we must propound vnto our selues in them the good of the Church and Common wealth, which wee are to preferre before our owne priuate, and so carry our selues in all things, as that we may be profitable mem∣bers in these societies. In which regard wee must not seeke to gaine by the common losse, but neglect our owne particular, when as it will not stand with the publike and generall good. Thirdly, we must in all our la∣bours ayme so at our owne profit, as that we ioyne therewith the welfare and benefit of our neighbours, whom by the Law of charity wee are to loue as wee loue our selues; and not raise our gaine out of their losse and disaduantage, as it is the common custome of the world. But as wee pro∣fesse our selues members of the same body, so must wee, as becommeth members, ayme chiefly at the preseruation of the whole, and then at the ioynt good one of another, not thinking those goods well gotten, which are raysed and gayned out of our neighbours losse.

§. Sect. 6 That the du∣ties of our cal∣lings must bee performed af∣ter a right man¦ner, and first, with heauenly mindes.

And these things are to bee obserued in the labours of our callings, in respect of their causes both efficient and finall. In the next place our care must be, that we performe them after a right manner; vnto which is required that wee be exercised in our earthly businesse, with heauenly mindes and affections, and not suffer our worldly imployments so wholly to take vs vp both in soule and body, as that thereby wee should bee hin∣dred from hauing our conuersation in heauen. But like Citizens of hea∣uen, and pilgrims on earth, whilst our bodies are trauailing in world∣ly imployments, we must haue our mindes, hearts and affections lifted vp in spirituall and heauenly meditations and desires, contemplating and longing after the ioyes of our owne countrey, and not so much minding the things beneath, as the things aboue, where Christ sitteth at the right * 1.360 hand of God. Especially, we must not neglect in the middest of our ordi∣nary businesse, to lift vp our hearts often vnto God, either crauing his bles∣sing in the beginning of our worke, or giuing him thankes and praise in the end; and not suffer our thoughts to be so wholly set vpon our bodily imployments, and earthly obiects, as not sometimes to fixe them vpon spi∣rituall and heauenly things. For it worldlings and citizens of the earth, are seldome or neuer so intent vpon their workes and present imploy∣ments, but that their minds and hearts will take liberty of wandring after

those carnall pleasures wherein they most delight; let it be a shame for vs, who professe our selues Citizens of heauen, so wholly to mind earthly ob∣iects, as neuer to finde leasure to thinke of the ioyes of our owne Country, or of the spirituall meanes whereby wee may be inabled to attaine vnto them. As therefore we are to auoide Monkish sloth and idlenesse, giuing ouer the painefull labours of our callings, vnder pretence of contempla∣tion; so are we with no lesse care to auoyd the contrary extreme, of tur∣ning worldlings, and being earthly-minded; hauing our mindes and hearts so wholly fixed vpon worldly things, as that we can finde no leasure to thinke vpon those which are spirituall and heauenly. But we must be so imployed in the duties of our callings, as that we neglect not the generall duties of Christianity, and the exercises of Religion in their due time; nor be so intent and earnest in pursuing momentany gaine and worldly pro∣fit, as that in the meane time, through spirituall sloth, we suffer any of Gods sauing graces, heauenly thoughts, or holy affections and desires, to bee cooled and quenched in vs. Wee must so play the good husbands, as that we doe not forget Christs counsell; First seeke the Kingdome of God, * 1.361 and his righteousnesse, and not be so taken vp with our Oxen, farmes, and earthly matches and marriages, as to neglect the meanes whereby wee may bee fitted to come as worthy ghests to the marriage of the Kings sonne. Wee must chuse with the Philosopher, rather to neglect our * 1.362 farmes then our soules; and suffer some weedes to grow in our fields, ra∣ther then to haue our mindes ouergrowne with vices, or to lose any good opportunity of weeding them out, or of sowing in them the seeds of Gods graces.

§. Sect. 7 That the du∣ties of our cal∣lings must be sanctified by the Word and prayer.

Secondly, vnto the performing of the duties of our callings after a right manner, there is required that we sanctifie them by the Word and * 1.363 prayer. The former is done, when as we doe nothing but that for which we haue our warrant out of the holy Scriptures, and vse them as the rule and squire, according to which we frame all our actions, doing that which the Word of God requireth, and leauing that vndone which it forbid∣deth and condemneth. The which is to be obserued, both in respect of the matter and workes themselues, and also the manner and circumstan∣ces, doing all things both in substance and forme, as it requireth and di∣recteth. The latter is performed, when as by prayer wee desire Gods bles∣sing vpon all our labours, and render vnto him praise and thanksgiuing, when wee haue obtained it, and haue succeeded and prospered in the workes of our hands. And this the Apostle requireth in all our affaires; Whatsoeuer yee doe in word or deed, doe all in the name of the Lord Iesus, gi∣uing * 1.364 thankes to God, and the Father by him. The necessity whereof will plainely appeare, if we consider, that it is Gods blessing onely which ma∣keth rich, and causeth vs to thriue and prosper in all the vvorkes of our * 1.365 hands. That it alone inableth vs to build goodly houses, and causeth our * 1.366 heards and our flocks, our siluer and gold, and all that wee haue to multiply: and that hee onely giueth vs power to get wealth. That it is he, vvho at his plea∣sure giueth and taketh away, maketh poore and rich, bringeth low, and lifteth * 1.367 vp, raysing the poore out of the dust, and lifting vp the begger from the dung∣hill, to set them among Princes, and to make them inherite the Throne of glory; * 1.368

As we see in the example of Abraham and Lot, who by the blessing of * 1.369 God vpon their labours, waxed so rich, that the land was not able to beare them that they might dwell together; and of Isaac, who being a so∣iourner and stranger in the land, prospered in all his labours, and sowing the ground, receiued in the same yeere an hundred fold, because the Lord bles∣sed him. And in Iacob, who passing ouer Iordane like a poore Pilgrim, * 1.370 with his staffe in his hand, at his returne backe againe was multiplyed in * 1.371 wealth. Whereas contrariwise, if Gods blessing be wanting (as wee are not likely to haue it vnlesse we craue it) all our labours and indeuours will be spent in vaine; For except the Lord build the house, they labour in vaine * 1.372 that build it; except the Lord keepe the City, the watchman waketh but in vaine; It is in vaine for vs to rise earely, to sit vp late, and to eate the bread of sorrowes, not affording our selues a good meales meate, out of our earnest desire to become rich. For if wee neglect Gods seruice, the Lord will blow vpon our labours, and then though we sow much, we shall bring in little; wee shall * 1.373 eate, but not haue enough; we shall drinke, but not be satisfied; clothe our selues, and not bee warme; and earning wages for our worke, we shall not bee the richer, but put it all into a bag with holes. Or if our labours prosper for the increasing of worldly wealth; yet Gods blessing being wanting, it shall doe vs more hurt then good, bringing with it no sound comfort and con∣tentment, but carking care, feare, and griefe; whereas the blessing of the Lord maketh rich, and hee addeth no sorrow with it, as the Wiseman spea∣keth. * 1.374 And if we thus performe the duties of our callings, in loue towards God, and in obedience to his commandement, and desire by prayer his blessing vpon our labours, and yeeld him praise when he hath vouchsafed to giue it, then shall we therein doe seruice vnto God, though our con∣dition and the workes of our vocation be neuer so meane and base, as well as in hearing the Word, or receiuing the Sacrament, or in performing the most excellent duty which he hath commanded, seeing though they differ in the matter, yet not in respect of our minde, and manner of doing them. And so we may be assured, not only that the Lord will prosper vs in them, and giue them such good successe in this world, as shall be most fitting for his glory and our spirituall good, but also will richly reward them, among other duties of his seruice, with euerlasting ioy and happinesse in the life to come. The which argument the Apostle vseth to perswade ser∣uants to walke faithfully in their calling, obeying their masters, according to * 1.375 the flesh, and herein performing their duty, with all cheerefulnesse and single∣nesse of heart, as vnto the Lord, and not vnto men; knowing that of the Lord they should receiue the reward of the inheritance, because in seruing their masters, they serued him.

§. Sect. 8 Of the vertues which must accompany vs in the duties of our callings.

The next thing to be considered, is the vertues which ought to accom∣pany vs in the right and religious performance of the duties of our cal∣lings. For howsoeuer all vertues and graces are necessary vnto the person that must thus walke acceptably before God, and scarce any can bee wan∣ting to the well-performing of any good action; yet there are some which more specially and properly belong to these duties of our callings, and doe so immediately concerne them, that they can in no good sort bee done of vs, vnlesse in some measure we be qualified with them. As first, knowledge

and iudgement, whereby we must be inabled to discerne betweene good and euill, right and wrong, which must be our light to guide vs in all our wayes, and our loade-starre to direct vs in all our courses, which if it bee wanting, we shall walke in darkenesse, and be apt to fall into many errours. Secondly, affiance in God, whereby we cast our selues vpon his promises and prouidence in the vse of lawfull meanes; the which the Psalmist re∣quireth of vs; Commit thy way (saith he) vnto the Lord, trust also in him, and * 1.376 he shall bring it to passe. The which we may more easily doe, if wee rightly consider our Sauiours argument which he vseth to the same purpose; for if the Lord take care to feede the fowles of the aire, which take no care for themselues; and clotheth the lillies of the field, which neither toyle nor spin, how much more will hee prouide for vs all things necessary, who rest vpon him in the vse of all lawfull courses, and take moderate care, and * 1.377 conuenient paines to serue his prouidence? which affiance, if it bee wan∣ting, we shall be subiect to innumerable discouragements, macerate our selues with carking care, and rush, vpon all occasions, into the vse of vn∣lawfull meanes, when lawfull are wanting; thereby shifting for our selues, because we haue no assurance that God will prouide for vs. Thirdly, wee must be accompanied with a good conscience both towards God and to∣wards men, and willing with the Apostle, to liue honestly, wee must with * 1.378 him keep it in all things. For hauing alwayes in our company this Monitour * 1.379 and Iudge, it will notably preserue vs from all secret sinnes, and craftie conueyances, whereby we are naturally apt to wrong our neighbours, that we may benefit our selues; from all halting, dissembling, and double dea∣ling, when as it may be so cunningly and closely carried, that respect of our credit, worldly shame, nor legall punishment are no sufficient bonds to restraine vs from them; and from sloth and vnfaithfulnesse in perfor∣ming our duties; when no eye of man can take notice of it. Fourthly, we must haue contentation for our companion, whereby we are in all things contented with Gods good pleasure, and thinke that estate and condition best for vs in which he hath placed vs, giuing indifferent welcome to pro∣sperity or aduersity, pouerty or riches, gaine or losse, because they are messengers alike of his sending; and though some more then others doe in rougher tearmes deliuer his message, yet when we doe entertaine them aright, they all assure vs of his loue, as being meanes to further our salua∣tion. And of this we haue an example in the Apostle Paul; Who had lear∣ned * 1.380 both, how to be abased and how to abound, to be full and to be hungry, to ex∣ceede and suffer want. Vnto which if we attaine; then shall we not be dis∣contented with the basenesse of our callings, nor enuie others their grea∣ter preferments, their lesse labours and more gaines; we shall not bee set vpon the racke of ambition, aspiring daily after higher dignity, seeing the place in which we are, being of Gods appointing, is most fitting for vs. Neither can any calling be thought too base for vs, wherin acceptable ser∣uice may be offered vnto God, yea wherein he ioyneth with vs as our hel∣per and assistant, and rewards the paines which we take in them, with no lesse wages then an heauenly inheritance. We shall be preserued from that deadly dropsie of vnsatiable auarice; for our conuersation may bee without * 1.381 couetousnesse, if we come to thinke godlinesse the greatest gaine, and can bee

content with such things as we haue. And consequently, we shall walke ho∣nestly in our callings, when being contented with our estate and condi∣tion, we will vse no indirect and vnlawfull meanes, nor fraudulent, vio∣lent, or vniust courses, to inrich our selues with other mens goods. And goe on in our duty with much comfort and inward peace, when our heads are not vexed with carking cares; nor our hearts affrighted with the ter∣rours, nor gnawed on with the worme of an euill conscience. But of this I haue spoken largely in another place. Fifthly, we must possesse our soules * 1.382 with patience, if we will, as we ought, walke in the duties of our callings; for besides that our labours in themselues are tedious and troublesome; we are daily subiect to many crosses and mis-carriages in them, which will discourage vs from going on; or if we doe, being constrained by neces∣sitie, yet with much discontentment and disquietnesse of minde, murmur∣ing and repining, if we be not armed with patience, and resolution to suf∣fer with meekenesse, whatsoeuer God shall be pleased to send. Sixthly, we must haue our hearts replenished with thankefulnesse vnto God, and bee ready at all times when we obserue his loue in blessing our labours, to lift * 1.383 them vp, rendring vnto him praise and thankesgiuing. And acknowledg∣ing that we are lesse then the least of Gods mercies, we must giue him the whole glory of them, and not sacrifice vnto our owne nets, nor attribute our well-proceeding and good successe to our owne policie and skill, industry * 1.384 and abilities, but knowing that whatsoeuer we haue, we haue receiued it from God, wee must take all occasions of rendring vnto him the praise * 1.385 which is due vnto him. Seuenthly, wee must performe the duties of our callings with alacrity and cheerefulnesse, and whatsoeuer we doe, we must doe it heartily, as vnto the Lord, and not vnto men, who will richly reward our la∣bours * 1.386 with an heauenly inheritance. For as he loueth a cheerefull giuer, so also a cheerefull labourer, in all things more respecting our inward affecti∣ons then our outward actions. And as it is acceptable to God; so will it bee most comfortable vnto vs, making all our labours easie; when our hearts and hands are conioyned in doing them. Eighthly, we must obserue Iustice in all the duties of our callings, doing nothing in them, but that which may aduance our neighbours good as well as our owne. And this will make vs auoyd all vniust and vnlawfull courses, which are common∣ly vsed to gather wealth; all fraud and deceit, extortion and oppres∣sion; * 1.387 all vnprofitable labours, which tend to the hurt, rather then the good of the Common-wealth; and deceitfull dealing, in those that are lawfull. Finally, by this Iustice wee shall bee mooued to giue euery man his due, and to doe no man wrong in the carriage of our callings; but so deale in them with others, as we would haue others in their callings to deale with vs.

CAP. XIX.

Diuers reasons which may perswade vs to be faithfull and dili∣gent in duties of our callings.

§. Sect. 1 That God hath ordained man to labour; and hath in many places of the Scriptures strictly inioy∣ned it.

NOw when we are thus qualified with these vertues and graces, the last thing required in the duties of our callings, is, that we walke in them with all painefulnesse and diligence, which be∣cause it is tedious to flesh and blood, and men are naturally giuen to ease and liberty, desiring no calling at all, or, if any bee put vpon them by necessity rather then choyce, to walke in them with as much sloth and negligence, as desire of their gaine and aduantage will permit; and few of many that are painefull, are diligent in their cal∣lings in obedience vnto God, or out of conscience of their duty, or any other religious consideration; labouring no otherwise in them then Infi∣dels and Pagans, onely for worldly benefit and earthly respects. There∣fore it will be profitable to propound some reasons out of the Scriptures, both to incite vs to honest labour in the workes of our callings; and to make vs auoyd sloth and idlenesse. First then let vs consider, that God hath ordained man as naturally to labour, as the sparkes to flee vpwards, and * 1.388 in the state of innocency would not indure that man should be idle, but made his labour easie and comfortable, that he might labour with delight. And therefore much lesse will he now suffer man vnpunished to liue at his ease, seeing he hath imposed it vpon him as a penalty for his transgression, that in the sweate of his face he should eate his bread; and hath purposely * 1.389 cursed the earth with barrennesse without tilling and manuring; being content that it should want its naturall fruitfulnesse, rather then that man should want necessary cause and occasion of labour. And though hee would haue his Saints in heauen to keepe vnto him a perpetuall Sabbath (not that they should be idle, but wholly intent to his prayses) yet pre∣scribing a Law vnto sinners on earth, he appointeth but one day for rest, and sixe for labour, to shew vnto vs, that in this world he will bee serued, not onely with religious duties, but in the greatest part of our time, by walking faithfully and conscionably before him in the duties of our cal∣lings, expressing and exercising our inward graces and religious vertues, in our vocations, and the outward duties required in them. And this Law hee hath backed with many speciall commandements and testimonies of holy Scripture, requiring at our hands that we should daily exercise our selues in the duties of our callings. Thus Salomon sendeth the sluggard to * 1.390 learne of the silly Ant diligence and industry in his labours, that at least, shame might driue him to the performance of his duty, when hee seeth himselfe a reasonable man, who hath so many motiues to induce him, and ability to propound so many good ends vnto his paines, to bee exceeded heerein by a silly creature, who hath no other helpe nor inducement but the instinct of nature. So the Apostle Paul requireth of all men, that they * 1.391 studie to be quiet, and to doe their owne businesse, and condemneth them who worke not in their owne callings, but busie themselues in other mens mat∣ters, as inordinate persons, adiudging them to this punishment, that if

they would not worke, neither should they eate; because they haue no right vnto it before they haue laboured for it, but are theeues, who liue by the sweate of other mens browes, and like idle drones, vniustly deuoure the fruit of their labours. And this the Apostle implieth, where hee first requireth them to worke with quietnesse, and then to eate their owne bread: for if earning it by our labours make it our owne, then it is not our owne before we haue earned it; neither will free gift of friends or inheritance giue iust title vnto it, vnlesse we strengthen it, by performing obedience to that first Law after the fall, In the sweate of thy face thou shalt eate thy bread. And therefore the Apostle seemeth to make stealing and not labouring to be all one; Let him (saith he) that stole, steale no more, but rather let him la∣bour, * 1.392 working with his hands the thing that is good. Vnto which precepts of holy Scriptures, prescribing labour in the duties of our callings, we may adde the examples of all the Saints of God in all ages, as fit patternes for our imitation; who haue alwayes liued in lawfull callings, and haue faith∣fully laboured in the duties of them, as of Abel and Noah before the flood, the one a Shepherd, the other an Husbandman; and after the flood, of the Patriarkes, Abraham, Isaac, and Iacob, and all their posterity that descended of them; of Moses, Dauid, the Kings and Prophets; of the Disciples of our Sauiour Christ; and especially of the Apostle Paul, who, as he professeth, laboured more aboundantly then they all, not one∣ly * 1.393 imploying himselfe in his painefull Ministery and Apostleship, but la∣bouring also with his hands, that he might not be offensiue, but be a good example for others to imitate. Yea, our Sauiour Christ himselfe, who though hee were free borne, and the onely begotten and dearely beloued Sonne of his Father, submitted himselfe as a seruant to the common Law of mankinde, tying himselfe by a voluntary necessity to labour in his cal∣ling, and to doe the workes of him that sent him. The which hee did with * 1.394 such cheerefulnesse and delight, that he professeth it to bee his meate and * 1.395 drinke to doe the will of him that sent him, and to finish his worke. And there∣fore if the Sonne and heire could not be free from labour, how should any of his seruants be exempted? If the Lord of the Vineyard could not bee * 1.396 priuiledged from taking paines, with what face can any of the hired la∣bourers excuse their idlenesse?

§. Sect. 2 That it is Gods ordinance that wee should la∣bour in our callings.

Againe, let vs consider that the Lord himselfe is the Author of our cal∣lings, and that it is his ordinance that we should labour in them. It is he that created, and redeemed, and continually preserueth vs, who hath cal∣led and set vs in our places, and hath appointed vnto euery one their worke and taske; and hath not onely promised his helpe and assistance in all our labours, but also hath incouraged vs to take paines, by assuring vs, that he will richly reward them when wee haue finished our worke. And therefore, if after all this, we will detract our labour, and spend our time in sloth and idlenesse, what is it but to leaue our standings, and to with∣draw our selues from vnder his gouernment? to neglect Gods worke, and to doe seruice vnto Satan, and the sinfull lusts of our owne flesh? what is it but to depriue our soules of that comfort which we might haue in his company and assistance; and by pretending difficulty in the atchieuing our labours, to argue and accuse him of insufficiency, who hath vnder∣taken

to assist vs, and by his helpe to giue good successe vnto all our iust indeuours? what is it, but for the inioying of short and carnall ease to our flesh, to forfeit all hope of obtaining those rich, heauenly, and euer∣lasting rewards, which he hath promised vnto vs, as the free and gracious wages of our momentany labours?

§. Sect. 3 That God blesseth the diligent with many benefits.

Finally, let vs consider the manifold benefits wherewith God hath pro∣mised to blesse our labours, if we be painefull and diligent in the duties of our callings. And contrariwise, how much he abhorreth and condemneth sloth and idlenesse, punishing them that liue in it, with innumerable euils which he hath iustly caused to attend vpon it. Concerning the former, it may be a strong inducement to make vs diligent in our callings, if we con∣sider the benefits which accrew vpon it. For whereas euery one is ready to aske, Who will shew vs any good? and is easily drawne to any course by the * 1.397 golden chaine of gaine and aduantage, the Wiseman telleth vs first gene∣rally, that in all labour there is profit, whereas idle talking with the lips tendeth * 1.398 onely to penurie. And in many other places he setteth foorth more particu∣larly the manifold benefits that doe accompany it. For it exalteth to ho∣nour and authority, according to that, The hand of the diligent shall beare * 1.399 rule, but the slothfull shall be vnder tribute. And againe, Seest thou a man dili∣gent * 1.400 in his businesse? he shall stand before Kings, he shall not stand before meane men. It buildeth the house, and maketh and erecteth mansion places for themselues and their posterity. So saith Salomon, Prepare thy worke without, * 1.401 and make it fit for thy selfe in the field, and afterwards build thy house. Con∣trary to the practice of many in these times, who preferre building, and neglect husbandry, and take care to set vp faire houses, before they haue any land to lay vnto them; building themselues quite out of dores, and like fooles, making houses for wise men to dwell in. It is crowned by the Lord with riches and plenty; For he that tilleth the land, shall be satisfied with * 1.402 bread; and the hand of the diligent maketh rich. And whereas that which commeth lightly, is as idlely spent; that which is gotten by honest labour, is preserued and multiplied; according to the saying of the Wiseman, Wealth gotten by vanity, shall be diminished, but he that gathereth by labour, * 1.403 shall increase. It preserueth the body in health, which languisheth with idlenesse, maketh the meate pleasant by quickning the appetite, and the sleepe sweete; whereas the idle turne vpon the bed, as a dore vpon the * 1.404 hindges, and not being able to rest, because they haue not laboured, toyle themselues with too much ease, and are tired with tumbling, euen vpon their beds of downe, being iustly punished by God, with restlesse tossing and sweating in the night, because they would take no paines to serue him in the day. It affordeth comfortable and liberall meanes, not only for the maintenance of our selues and those that belong vnto vs, but also whereby we may be beneficiall vnto others that neede our helpe, and exercise our charity in the workes of mercy, and in relieuing the poore members of Ie∣sus Christ; which hee will richly reward and crowne with glory and * 1.405 happinesse at the day of Iudgement. For whereas the sluggard, whose hands refuse to labour, getteth nothing for himselfe to satisfie his desire, though hee coueteth greedily all the day long, the righteous that is diligent in the workes of his calling, hath not onely sufficient for his owne vse,

but giueth liberally to others and spareth not. And this end the Apostle propoundeth to our paines in our honest callings, willing men to la∣bour, * 1.406 working with their hands the thing that is good, that they may haue to giue to him that needeth. Finally, if fearing God, wee walke painefully in our callings, wee shall not onely inioy the fruit of our labours, but al∣so bee blessed in this fruition; according to that of the Psalmist, Blessed * 1.407 is euery one that feareth the Lord, and walketh in his wayes, for thou shalt eate the labour of thy hands, happy shalt thou bee, and it shall bee well with thee. And if God seeth it fit that he should misse of this earthly happinesse, he will aboundantly recompence it with euerlasting blessednesse in the life to come.

§. Sect. 4 That the Lord abhorreth idle∣nesse and neg∣ligence, and se∣uerely punish∣eth it.

Contrariwise, the Lord abhorreth idlenesse and negligence in our cal∣lings, esteeming them that are slothfull, more brutish and without vnder∣standing, then the dumbe & brute creatures, and therfore sendeth them to their Schoole to be instructed by them. a 1.408 Go to the Ant, thou sluggard, consider her wayes and be wise. And therefore it is condemned in the b 1.409 Scriptures; c 1.410 reprooued in the Parable; Why stand ye here idle? Forbidden in all our affaires, d 1.411 Be not slothfull in businesse; Matched and rancked with wasting our owne goods, and stealing from other men; for he that is slothfull in his worke, is the brother of him that is a great waster; and the Apostle implyeth e 1.412 by that Antithesis, Let him that stole, steale no more, but let him labour with his * 1.413 hands; that an idle person is no better then a thiefe. For he robbeth the poore of their right, who depriueth them by his sloth of that reliefe, which he might yeeld vnto them out of his honest labour. And finally, to be wic∣ked and slothfull, are words of like signification, and fit to describe a per∣son desperately naught and designed to destruction. Whereof it is that our Sauiour ioyneth them together in the Parable of the talents; Thou * 1.414 wicked and slothfull seruant, &c. But how much God hateth idlenesse and negligence in the duties of our callings; it will better appeare, if wee con∣sider the manifold euils which hee causeth to accompany and attend vpon it.

§. Sect. 5 That idlenesse is the cause of innumerable sinnes.

The which are of two sorts, both the euils of sinne, and the euils of pu∣nishment, of both which it is the cause, producing the one, and by due desert drawing vpon vs the other. For the first; idlenesse is a mother sinne, and (as we vsually say) the roote of all euill; for when the deuill findeth vs not imployed in Gods seruice, he entertaineth vs into his, and setting be∣fore vs the obiects and baites of worldly vanities, he offereth to giue them vnto vs as the wages of iniquity, if we will serue him in those sinfull lusts and workes of darkenesse wherein he will vse vs. When hee seeth vs like grounds vntilled and vnmanured, and therefore vnfit to receiue the seeds of Gods graces, he soweth in vs the weedes of all vice and sinne, besides all those which grow vp in our hearts naturally, and of their owne accord, being grounds which in themselues are too too fertile, to breed and bring foorth all fruits of impiety. More especially, idlenesse and neglect of our callings is a notable cause of heresies, sects, and schismes. For when men want imployment in their owne affaires, they grow curious and inquisitiue after other matters; propound many vaine questions and needlesse doubts, tending more to contention, then the vse of edifying, which when they

haue resolued, according to their owne humour and phantasie, they goe (hauing nothing else to doe) from house to house to possesse others with their conceits, and when they haue priuately trained vp many in their opi∣nions, at last they make a generall muster, and become heads and captaines of that faction, which themselues haue raised; disturbing the peace of the Church, by renting themselues from it, and making warre against the truth; as the miserable experience of these times doth too euidently shew. Neither doth it alone make men busie and curious in matters of Religion, but also in ciuill affaires; for when men grow negligent in their owne bu∣sinesse, they haue leasure to intermeddle with other mens, and hauing no∣thing to doe at home, they range abroad; carrying tales from house to house, and sowing the seeds of discord and dissension among neighbours. Of such idle busie bodies, the Apostle complained in his time, who wal∣ked * 1.415 disorderly, and worked not at all, but busied themselues in other mens matters, and disquieted all whom they came among. And such were those yong idle widdowes, who wandred about from house to house, and by be∣ing * 1.416 idle, became tattlers also and busie-bodies, speaking things which they ought not. And as it is a cause of schisme in the Church, and dissension in families, so also of sedition and rebellion in the Common-wealth, whilest it maketh men inquisitiue after newes, and to pry curiously into matters of state; busie in censuring those that are in authority, and so filling both their owne and other mens minds with discontents, they become sediti∣ous, and vpon all occasions ready to rise and rebell, for want of other im∣ployment; and the rather, that by fishing in troubled waters, they may supply those wants and necessities which negligence in their callings hath brought vpon them, therefore betaking themselues to Armes, because po∣uerty * 1.417 and want (like an armed man) hath first assaulted them. And this was the reason why Pharaoh, fearing that the Israelites would rise and withdraw their neckes from vnder the yron yoke of his tyrannicall go∣uernement, probably, though falsly, coniectured that want of worke was the cause, out of that generall maxime and principle in policie, that idle∣nesse maketh men seditious and rebellious; whereas imployment in their callings so taketh vp their mindes, that they haue no leasure to thinke of things impertinent to their priuate estate and affaires. It is the cause also of couetousnesse, and all the euils that doe spring from it, as wrong and oppression in the mighty, fraud and deceitfull dealing in the weake, yea euen of theft, robbery, and piracie; for when men through idlenesse and negligence in their callings, become poore and haue nothing of their owne, they greedily desire other mens goods to supply their wants, and * 1.418 vse all vnlawfull meanes whereby they may compasse them. Which caused the wise Agur to pray against penury & want of necessaries, lest being poore * 1.419 he should steale, and so take the name of his God in vaine. And this made the Apostle inhibiting stealing, to inioyne labour, as being the best meanes to * 1.420 keepe men from this sinne. It is the cause likewise of gluttony and drun∣kennesse, if want keepe not from this excesse, and emptinesse of the purse preuent not this too much fulnesse of the belly. Whereof it is, that in the Scriptures they are ioyned as companions and mutuall causes one of ano∣ther. So it is said, that the sinnes of Sodom were pride, fulnesse of bread, * 1.421

and abundance of idlenesse; and that the Israelites sate down to eate and drinke, * 1.422 and rose vp to play. For when mens mindes are not imployed about their callings, they are set vpon their bellies, not onely to please their appetite, but also to take away the tediousnesse of time, which is caused by idle∣nesse. Which I am perswaded is the chiefe cause of the excessiue and hurt∣full vse of Tobacco in these dayes; for because mens heads are idle and empty of businesse, they fill them with smoke; and for want of better im∣ployment, they betake themselues to this vaine exercise; making hereby their idle time lesse tedious, & taking away melancholy, the vsuall compa∣nion of sloth, by intoxicating their braines, & stupifying their senses, so as they become lesse apprehensiue of their mis-spent time, and the manifold euils which accompany their idlenesse; till by much vse and custome they grow to such an habit, that they now vse it not onely for delight, but also for necessity, hauing no power to forbeare and weane themselues from it. Of which I am the rather perswaded, because I see it most vsed amongst those who are most idle, as inordinate youth and loose gallants, and by those who are otherwise industrious and laborious, when they intermit the workes of their callings, and vpon any occasion are at leasure from their imployments. Finally, idlenesse is the cause of whoredome and all vncleane lusts, not onely as it is a speciall meanes to pamper the flesh, and so to inable and prouoke it to these workes of darkenesse, but also because it giueth leasure and liberty to the heart and eyes, to wander and roue after wanton and lasciuious obiects, as the lamentable example of holy Dauid, * 1.423 and of innumerable others since his time, and euen in our owne dayes, haue too manifestly prooued.

§. Sect. 6 That idlenesse maketh vs li∣able to many punishments.

Secondly, as idlenesse and negligence in our callings produceth these manifold euils of sinne; so is it no lesse fruitfull in bringing forth the euils of punishment, both in this life and in the life to come. For first, as it is the roote of all sin, so by consequence it generally bringeth with it all pu∣nishments that these sinnes deserue, of which it is the cause and roote, see∣ing they are but the after-fruits of the same tree. Besides which, it may be truely and properly said to be the cause of diuers speciall punishments. As first, of pouerty and penury of all Gods blessings, through neglect of the workes of our callings, which are the ordinary meanes ordained by him, whereby he deriueth vnto vs his gifts and benefits. And this Salomon often affirmeth, and much beateth vpon in many places: Hee becommeth poore, that dealeth with a slacke hand, but the hand of the diligent maketh rich. The * 1.424 soule of the sluggard desireth and hath nothing, but the soule of the diligent shall be made fat. The sluggard will not plow by reason of the cold; therefore shall he * 1.425 beg in haruest and haue nothing. Loue not sleepe, lest thou come vnto pouerty, open thine eyes, and thou shalt be satisfied with bread. Yea it is punished, not onely with want of riches, but also of necessaries, and with pinching hun∣ger the worst of all corporall euils; For slothfulnesse casteth into a deepe * 1.426 sleepe, and an idle soule shall suffer hunger. For as they haue no store of their owne, but want in others greatest plenty, and beg through extreme penu∣rie, euen in the time of haruest; so doe they deserue by their slothfulnesse to be neglected of others, and harden the hearts of those who are able and willing to giue, so as they thinke it no Almes-deed to relieue them out of

their store; for they that will not worke, are not worthy to eate; seeing they are vnprofitable burthens of the Common wealth, the blemish of a well go∣uerned * 1.427 Church, and idle Drones, who deuoure the fruit of other mens la∣bours. Or if men seeing their want and misery, giue charitably to their ne∣cessity, though they respect not their person, yet it is punished with serui∣tude and base subiection. For through penury they are constrained to liue vpon begging & borrowing, and as the Wiseman obserued, The rich ruleth * 1.428 ouer the poore, and the borrower is a seruant to the lender; & againe, The hand of * 1.429 the diligent shall beare rule, but the slothfull shal be vnder tribute. Finally, in the life to come it is punished with euerlasting death; for not only the wasting and riotous seruant, which mis-spendeth and consumeth his Lords talents, but also the idle and vnprofitable seruant, which doth not increase them by his honest labour, shall be cast into outer darknesse, where shall be weeping, * 1.430 and gnashing of teeth.

CAP. XX.

That all persons without exceptions, are bound by Gods Law to walke painefully in the workes of their callings.

§. Sect. 1 That the for∣mer reasons bind all men to painfulnesse in their callings.

ANd these are the reasons which may moue vs to be paineful in our callings, and preserue vs from idlenesse. But a question may bee made whom it concerneth to be thus daily imploy∣ed, seeing common practice of the world doth plainely pro∣claime, that they thinke, all are not tied by these reasons to spend their time in paines and labour; and that many may liue without a∣ny calling at all, or hauing one, may onely labour so much as they neede, or will stand with their credit and place. As though there were no other bonds to tye them vnto any paines, but necessity among the poorer sort, increase of riches among those who desire to increase their wealth to an higher pitch, and honour and authority among those who are in place of gouernement. As for the rich that are contented with their wealth, and Gentlemen who liue vpon their lands and great reuenues, and de∣sire not to haue the honour with the burthen of gouernement, they neede not to imploy themselues in any calling, but may spend their time in all ease and pleasure, in hunting, and hawking, in gaming, and reuel∣ling; with which conceite they are so possessed, that they hold it some disparagement to bee otherwise exercised, or to take any paines in any lawfull calling. For answering whereof, wee are to know, that these reasons concerne all men of all estates and conditions, rich and poore, noble and base, so long as they are able to take paines, and are not made vnfit by age and impotency, sicknesse and such other infirmities. For the Law imposed vpon Adam, bindeth also all his posterity, that in the sweate of their face they should eate their bread. By which borrowed speech, from the practice of those who labour with their hands, is meant that all, of all estates and conditions, should serue God with paines and diligence, according to the nature of that calling which they haue taken vpon them; as Magistrates in their gouernment, Ministers in their studies, preaching, and other Ministeriall functions; the Artificer and Craftsman

in his Science and Trade; the Husbandman in the workes of Husbandry. And it is indefinitely said in Iob, that man is borne vnto labour, as the sparkes * 1.431 flie vpward, so that he who would haue pasport to leade an idle life, must forgoe the priuiledge of being a man. Yea, not onely men, but women also are tyed to this taske of daily labour in their callings; neither may they eate the bread of idlenesse, as the Wiseman speaketh, but must take * 1.432 paines, according to their place and state, either in working with their hands, if they be poore, or by gouerning their families, and with the good huswife in the Prouerbes, looking well to the wayes of their houshold, or some other honest imployment which may keepe them from idlenesse, fit them for a charge, and make them more helpefull vnto others, and in some kinde or other, profitable members of the Common wealth. For if they consume their time in sloth and idlenesse, and according to the common custome of many in the world, spend all the rest of the morning which they can spare from sleepe, in curious adorning of their bodies, in frizling and cur∣ling the haire, painting the face, with such like vanities; and the after∣noone in vaine talking and courting, idle visitations, carding, playing, and sporting themselues in such carnall delights; they (for ought I know to the contrary) shall as well as men bring vpon themselues all the former euils of sinne and punishment.

§. Sect. 2 That Gentle∣men haue no priuiledge of idlenesse, and how they should spend their time.

As for Gentlemen and those that haue attained vnto lands and riches, whereby they are able to maintaine themselues and their charge; though they are not, in respect that God hath thus aduanced them aboue others, to performe seruile workes, which were too much basenesse, nor to ouer∣toyle themselues in bodily labour, which were needlesse and vnprofitable for the Common wealth, by taking from the poore their worke, and with it their wages and meanes of maintenance; yet they are not exempted from such labours and imployments, as beseeme their place and state. Yea, in all reason, because God hath beene so gracious vnto them aboue others, that hee hath aduanced them to more honourable callings, wherein they may exercise themselues in imployments of a more excellent nature, and greater worth with greater ease; and hath richly rewarded them before∣hand with such extraordinary pay and bountifull wages, aboue the rest of their fellowes, whose labours are more base and toylesome, lesse honoura∣ble and important; therefore of all others, they should be least idle in this faire, easie, and honourable seruice, and exceede all others in diligence, as farre as they exceede them in these many and rich priuiledges. And heere∣of it is that Sodome was so much condemned and fearefully punished; be∣cause abounding in all wealth and plenty, they exceeded also in sloth, abusing the blessing of riches and prosperity, to pride, fulnesse of bread, and * 1.433 aboundance of idlenesse. Besides then those religious duties, of praying, hearing the Word, reading, meditating, and such like, in which it be∣commeth Gentlemen and rich men to bee most diligent, as hauing more leasure and better opportunity to performe these exercises, then the poorer sort: there are also many ciuill duties, in which their time and paines may be profitably imployed; As first and chiefly, the duties of Magistracy, if they be furnished with fit gifts for it by God, and called thereunto by superiour authority; wherein they are chiefly to aime at Gods glory, and

the good of the Church and Common wealth, by preseruing Iustice, truth, and peace, the beating downe of all vice and sinne, and the aduan∣cing of vertue and godlinesse in them. And not the pleasing of their owne humours, the pleasuring of their friends, and the filling of their purses with gifts and bribes. But if they be not fit for these imployments, or not called thereunto, then may they profitably be exercised in gouerning their owne families, appointing their seruants to their worke, ouerseeing their labours, and taking account of what they haue done; in husbanding and managing their estates, that they may, as much as in them lyeth, preserue it intire, and leaue it to their posterity. And what time they can spare from these imployments, they may profitably spend; either, if they be of a mar∣tiall disposition, in feates of Armes, riding of great Horses, and such like exercises, whereby they may bee fitted for the seruice and defence of their Countrey. Or if they be naturally inclined to contemplation, and a quiet and peaceable life, they may apply themselues to the study of Law, Physicke, or Diuinity, that they may not onely bee able to direct them∣selues in all things that concerne their estates, bodies, and soules, but also may be helpeful vnto their neighbours about them, by directing them in their courses, and resoluing them in all their doubts, when as they resort vnto them to aske their counsell. Vnto which studies, if our Gentility were inclined, I see no reason why they might not bee (like that worthy and renowned P. Mornay du Plessis of France, famous in all Countreys for his valour and learning) the greatest Schollers in the Common wealth, next vnto them that reside in the Vniuersities; seeing they haue most leasure and opportunity to follow their studies; and best purses to furnish their Libraries. Or if they haue not beene brought vp to learning, they may imploy their time profitably in according differences, and end∣ing controuersies betweene their neighbours; in vsing all good meanes both by word and example, to discountenance sinne, and aduance vertue; in doing the workes of mercy, as ouerseeing the poore, and taking order for their prouision, relieuing the hungry, clothing the naked, visiting the sicke; to which duties God hath inabled them aboue others, by making them stewards in his family, and committing a greater portion to their ordring and disposing. And if Gentlemen would thus spend their time, they should be truely noble in the eyes of God and men, and reape more true & lasting honour in their Country, by this their Christian conuersati∣on, then the antiquity of their house, their ancient and ennobled pedigree, their coates of Armes & Ensignes of Gentilitie, their gilded Coaches and gay apparell can yeeld vnto them. Yea, which is aboue all, they should by these courses haue the inward peace of a good conscience, and inioying * 1.434 their earthly priuiledges as pledges of Gods loue, and earnest-pennies of their saluation, their hearts would not bee set vpon these, but vpon the mayne bargaine of heauenly happinesse assured by them; and would bee content with all cheerefulnes to leaue them, & to lay downe their talents at Gods feet, when as he shall call them to enter into the ioy of their Lord.

§. Sect. 3 That the poo∣rer sort must labour painful∣ly in their cal∣lings, notwith∣standing that the bad∣nesse of their trades afford small earnings.

Now if the rich and noble are not priuiledged from diligent walking in their callings, then much lesse can any of the poorer sort, who are able to take paines, thinke themselues exempted, seeing they are tyed to the

performance of their duty, not only by the same golden bond of consci∣ence, but also by the yron chaine of necessity, that they may haue where∣withall to relieue and sustaine themselues and those that belong vnto them; which if they be not strong enough to tye them to their duty, but that they will liue like idle loyterers, and not labour for their liuing; it is fit, that vnto these two, there be added a third, which is the bond of autho∣rity, whereby they should bee compelled to take paines, and not liue as idle and vnprofitable Drones in the Common wealth. And if this treble bond will not hold them, then are they as inordinate liuers (according to the Apostles rule) to be cast out of all ciuill society, and not suffered to eate, * 1.435 because they will not worke; or else to feede vpon the bread of affliction and the water of sorrow, because they will not eate the bread of their honest labour, nor earne their liuing in the sweate of their face. Neither doth any law binde vs to relieue such as will be subiect to no law, nor to pitty their wants who will take no pitty on themselues. But what if being poore, they cannot maintaine themselues and their charge, either because it is so great, or the gaine so small that commeth of their labours? and what if their trade be so hard, and paines in it prized at such low rates, that there is no competencie in their earnings to minister vnto them and theirs ne∣cessary reliefe? In this case the poore are ready to say, that it is as good to sit still, as to rise and fall; and that they had as liefe play for nothing, as worke for nothing. But it is farre otherwise; for howsoeuer if the case truly standeth thus (for it is not alwayes so when it is pretended; and oftentimes the trade is blamed, when the fault is in the negligence and sloth of them that loyter in it, as heereby it appeareth, in that many others of the same trade, by their laborious diligence, doe with their earnings comfortably maintaine themselues and their families) yet (as I say) if it be truth which they speake, howsoeuer they may in this case (if they can) change their calling for a better, which will affoord them more sufficient meanes and maintenance, for the labourer is worthy of his hire, and by Gods Law, if we be liberall in spending our sweate, wee should not bee scanted in eating our bread; yet so long as they hold their calling (as they ought to hold it till they can change for a better) they must not surcease and giue ouer their labour in it. To which end let them consider, that they doe not on∣ly thereby serue cruell man, who being straight in his bowels, will not suffer them to get their liuing by their labour, nor allow them foode to recouer that strength which they haue spent in his seruice; but that in all their workes and laborious paines, they serue as their chiefe Lord, the bountifull King of heauen and earth, which will richly reward their dili∣gence, if it bee done in obedience to his Commandement, and supply aboundantly whatsoeuer is defectiue and wanting on the behalfe of their earthly master. The which, if he doth not to their full content in this life, but, to humble them and weane them from the world, doth feede them with a sparing hand, yet if they will performe their duty, and possesse their soules with patience, what is wanting in full payment heere, hee will double and redouble, yea infinitely multiply, by crowning their paines and patience with vnspeakeable ioy and endlesse glory, in the life to come. Yea if they will, making conscience of their duty, cast themselues

into the armes of Gods prouidence, he will assuredly prouide for them, according to that of the Psalmist, Trust in the Lord and doe good, so shalt * 1.436 thou dwell in the land, and verily thou shalt be fed. And either he will allow them more liberall maintenance, by powring out a larger blessing vpon their labours, or by opening the hearts of those who are rich, to contribute to their necessities; or else, seeing man liueth not by bread onely, but by euery * 1.437 word that proceedeth out of Gods mouth, hee will giue such an extraordinary blessing vpon their little poore pittance, that like vnto the widdowes handfull of meale and cruize of oyle, and Daniels pulse and water, it shall be as sufficient to preserue their health and strength, as the dainty fare and full tables of the rich. In the meane time, they whom God hath bles∣sed with sufficient plenty, are to be perswaded, to let the chiefe streames of their bounty and Christian beneficence runne into these dry and thirsty lands, and to take speciall care, that aboue all other poore, these who are painefull in their callings, and yet not able thereby to sustaine themselues and their families, may be relieued and comforted. For of seed so season∣ably sowne in such choyce grounds, they may assuredly expect an heauen∣ly haruest, and plentifull crop of ioy and happinesse. Whereas if they shut vp the bowels of their compassion, and will not communicate some little part of those many rich talents which God hath entrusted to their dispo∣sing, for the glory of their Master, and good of their fellow-seruants, but let them or theirs famish and starue for want of reliefe; their riches and they will perish together, and that little pittance of portion which they hold in their hands, and of right belongeth to the poore, shall bring them in the end no more comfort then Achans wedge of gold, or Diues riches, when he was in hell torments. For in this life it shall canker and corrupt * 1.438 the rest of their treasure, and the rust of it in the day of Iudgement wit∣nessing against them, shall cause them to heare that fearefull and dread∣full sentence, Depart from me, ye cursed, into euerlasting fire, prepared for the * 1.439 deuill and his angels; For I was hungred, and yee gaue me no meate, I was thir∣sty, and yee gaue mee no drinke, &c. In which respect, I should ten thou∣sand times rather chuse to perish for hunger; then abounding in their wealth, to let others perish for want of charity; and with Lazarus, to die at the rich mans gate; then with Diues, to sit gorgeously apparelled at a full table.

§. Sect. 4 That the im∣potent are not bound to la∣bour, but may with good con∣science take their case.

Now concerning those who are impotent and cannot worke, being dis∣abled by age, sicknesse, lamenesse, or other infirmities, they are not by the former reasons bound to labour in their callings, because God himselfe hath exempted them from the common rule and law, and hath left their consciences free from guilt of sinne, in the omitting of those duties, vnto the performing whereof he himselfe hath disabled them. And therefore if they be rich, they may liue at ease, and inioy thankfully their portion, as the gift and blessing of God. Or if they be poore, they may with good con∣science liue vpon those charitable beneuolences which others shall bee pleased to bestow vpon them; praising God for raising vp such good in∣struments to serue his prouidence for their reliefe and maintenance; and praying vnto him daily for their benefactours. Yea, in this case men are bound in conscience to lay open their wants, if others take no notice of

them, and to craue and receiue their helpe and assistance; which if out of an high stomacke in a low estate, or out of a proud modesty and bash∣fulnesse, they neglect to doe, and so perish for want of reliefe, they are in∣iurious to their able and willing neighbours, in refusing to be subiects of their charity; and so hindring them of that heauenly haruest which they should reape of it; and guilty also of their owne death, in not vsing those lawfull meanes whereby their liues should be preserued. And of these also the rich are bound to take care, that according to order and Law in this case prouided, nothing which is necessary be wanting vnto them; for God hath lent them their wealth to this end, that what they can spare from their owne necessary expences, they should cheerefully bestow for the reliefe of others; which if they neglect to doe, they shall haue a feare∣full reckoning to make at the day of Iudgement. But of this I haue largely written in a Treatise of this Argument, and therefore heere passe * 1.440 it ouer.

CAP. XXI.

Of Recreations, which are not onely lawfull, but also profitable and necessary, if wee bee exercised in them accor∣ding to Gods Word.

§. Sect. 1 That we can∣not continually be exercised in the workes of our callings.

THe chiefe end for which God hath created, redeemed, and doth preserue and sustaine vs, is, that we should serue him, and the principall meanes whereby he is worshipped and ser∣ued, are the generall and religious duties of Christianity, and the speciall duties of our callings. In which regard, it were much to be desired that we could spend our whole times in the per∣formance of them, and esteeme it our meate and drinke to doe the will of our heauenly Father, and our chiefe delight, to exercise our selues continually * 1.441 in these duties. But because this is impossible, in regard of humane frail∣tie and weakenesse, therefore hath God graciously permitted, yea inioy∣ned vnto vs some time of intermission and cessation from these labours, wherein we may refresh our selues, and repaire our decayed strength, ex∣hausted and spent in these Christian exercises, that so we may be the better inabled and fitted to returne vnto them againe with renewed vigour, re∣assume our taske, and performe our duties in them with more ability and dexterity. And these are the times which are allotted to recreation, taking of our repast by eating and drinking, and composing our bodies to rest and sleepe. For that we cannot alwayes labour in the duties of Christianity and of our callings, nature it selfe teacheth vs, and the experience of our weakenesse, which maketh vs to sinke vnder this burthen, if wee neuer lay it aside; and the example of our Sauiour Christ himselfe, who though in his diuine nature he were omnipotent and needed not to rest, yet as he was man, who had taken vpon him, not onely our nature, but our infirmities * 1.442 also, after his painefull labours, he needed, being weary, to rest, and being hungry, to refresh himselfe and repaire his strength. And therefore after his iourney, being weary and hungry, hee rested himselfe at Iacobs well, * 1.443

whilest he sent his Disciples into the City to buy him meate. And in ano∣ther place being tired with the comming and going of the multitude whom he taught, so as he had no leasure so much as to eate, he comman∣deth his Disciples to accompany him, and to go apart into a desart place, * 1.444 that there they might rest a while and take their repast. Which whoso neglect, and thinke that they can spend their whole time in labour, they foolishly tempt God, in refusing his ordinance, and the meanes which he hath appointed to repaire their strength, and preserue their health; they proudly presume on their owne power, as though they were better able to doe the duties which God hath inioyned then Christ himselfe; and are no better then selfe-murtherers, bringing themselues vnto an vntimely death, because they refuse to vse the meanes which God hath ordained and san∣ctified for the sustaining of their liues.

§. Sect. 2 What lawfull recreation is; and that it may be vsed with a good consci∣ence.

Seeing then it is not onely allowed as lawfull, but commended as ne∣cessary and profitable, that ordinarily we should spend some part of the day in vacancy from labour, and remission of the workes of our callings, therein taking our recreation, diet and repast, rest and sleepe, that wee may more cheerefully returne to our labours, and more ably performe them, when as our bodies and minds are refreshed by this intermission; we will in the next place speake of them seuerally, and shew how we may lawfully so vse them, as that they may be helpes and not hindrances to the well-performing of all Christian duties. And first we will speake of recrea∣tion; which is an intermission of our labours, and spending of conuenient time in some delightfull exercise, for the refreshing of our mindes and bodies, that their vigour and strength being repaired, wee may more cheerefully returne to our callings, and performe the duties of them with more ability. Which that wee may vse without scruple of conscience, (which would make it, though lawfull in it selfe, vnlawfull vnto vs, be∣cause whatsoeuer is not done of faith, is sinne;) let vs know, that honest recrea∣tion * 1.445 is a thing not onely lawfull, but also profitable and necessary. The lawfulnesse of it hence appeareth, in that it is according to Gods will, which he hath manifested, both by his workes, in that he hath made man so finite in his powers and abilities both of body and minde, that he can∣not hold out in continuall labour, nor long subsist in well-being, in health, and strength, vnlesse he be refreshed with seasonable recreation; and also by his Word. For the same Law which inioyneth painefull and profitable labour in our callings, requireth honest recreations as a speciall meanes which inableth vs vnto it, seeing in euery Commandement wherein a duty is imposed, all the helpes and furtherances which inable vs to doe it, are al∣so inioyned. And though God hath appointed this world to be a place of pilgrimage and warfare, and not a Paradise of pleasure, and Chariot of triumph, reseruing that for his owne Kingdome, when hauing finished our iourney, and obtained victory, we shall rest from all our labours, and be compleate in all ioy and happinesse; in which regard it becommeth vs not heere to spend most of our time in sports and pastimes, but rather in painefull trauaile and sore conflicts with our spirituall enemies; yet be∣cause we could not hold out in our pilgrimage and warfare without some refreshing, he hath graciously allowed vs some time (as it were) to lye in

our Inne and Garrison, to take our pleasure and delight, that being re∣freshed, we may more lustily proceede in our iourney, and more coura∣giously renew our warfare and fight; and to this end hath fitted his crea∣tures, both for the vse of necessity, and also comfort and delight; and not onely alloweth man bread and water to sustaine him in life; but as the Psalmist obserued, wine that maketh glad the heart of man, and oyle to make him looke with a cheerefull countenance. * 1.446

§. Sect. 3 That recreati∣ons are profita∣ble and neces∣sary.

Neither is recreation onely allowed as lawfull, but also inioyned as profitable and necessary. It is profitable, because it inableth vs to hold out in our labours, and to performe all good duties with more vigour, and in much greater perfection. For as the strings of a Lute let down & remit∣ted, doe sound sweeter when they are raised againe to their full pitch; and as our fields, being euery yeere sowed, become at length more barren in bearing, but being sometime laid fallow, repay the Husbandmans pati∣ence and forbearance with double increase: so our bodies and minds, if * 1.447 they haue no remission from our labours, will make but dull musicke; if we doe not sometimes let them lye fallow, and giue them a Summer-tilth of seasonable recreation, they will remit much of their vigour, and become quickly more barren, to bring foorth any good fruits; whereas by timely remission, they will afterwards make more harmonious melody, and dou∣ble their fruitfulnesse, if, languishing with labour, we refresh them, and repaire their strength with some pleasant intermission. And as recreation in these respects is very profitable, so also is it no lesse necessary: for if (like bowes) wee should alwayes stand vpon our bent; wee would in a while proue starke slugges; and if (like Lute strings) wee should alwayes haue our strength stretched to the highest pitch; it would not onely be deadded and dull, but still in danger to cracke and faile. We are not made of God fit instruments for perpetuall motion, but rest is to hold interchangeable course with it. The which is to bee vnderstood, not onely of our bodies, but also of our minds; for both of them haue but a finite vertue, and their powers and faculties proportioned vnto finite actions and operations: and therefore as they cannot doe things aboue their strength, so neither can they continue in doing beyond their time; or if they doe, they are soone wearied and spent, and forced to leaue their labour vpon the necessity of impotency, which we would not intermit vpon the choyce of discretion. But chiefly this falleth out in the studies and labours of our minds, when as they are exercised about intellectuall obiects, and intentiuely bent vp∣on discourses of reason. For sensible things are con-naturall and familiar vnto vs, and therefore being exercised about them, we doe it with ease and delight, as being (like the fish in the water, and the bird in the ayre) in our owne proper element; but when they are imployed about things onely intellectuall, especially in diuine contemplations which are most contrary to corrupted nature, and are eleuated aboue their pitch, and wholly ab∣stracted from all things sensible, as in diuine studies, prayer, and heauenly meditations; then they cannot (like men in the element of water) support themselues without much intention and labour. In which regard, as the body needeth rest, both when it is wearied by greatnesse of labour, or long continuance in that which is more easie, in the proper obiects of its owne

actions; and also after serious studies and contemplations of the minde, seeing it worketh not alone, but exerciseth its faculties by the body, and the chiefe parts of it, as organs and instruments: so likewise the minde and soule it selfe, after it is wearied with labours and studies, needs refresh∣ing, not like the body by rest, but by delighting it selfe with change of ob∣iects and operations, leauing those which being serious, high, and diffi∣cult, need much intention and study, that we may conceiue and compre∣hend them; for those which being easie, familiar, and delightfull to the senses, recreate also the minde, and bring vnto it much ease and pleasure. And if it want these seasonable recreations, the powers and faculties of it will be soone blunted and dulled, and made vtterly vnfit for intellectuall studies and diuine contemplations. To which purpose there is a Story of the Apostle and Euangelist Iohn, recorded in the collations of the Fathers, and cited by Aquinas; who when one found him recreating and spor∣ting * 1.448 himselfe with his disciples, and was offended at it, as a thing mis∣beseeming his Apostle-like grauity; inioyned one in the company, to put his arrow into his bow and draw it to the head; which when he had done often, he willed him to continue drawing it still; vnto which when he an∣swered, that if hee should so doe, his bow would either bee broken or become sluggish; the Apostle inferred, that so likewise the minde of man would bee broken, or grow dull and blockish, if it should alwayes stand vpon the bent, and neuer bee remitted from the earnest intension of se∣rious studies.

§. Sect. 4 That we must make choice of such recrea∣tions as are lawfull, and which they are.

And thus it appeareth that recreations are not onely lawfull, but also profitable and necessary. Now because many are apt to abuse this liberty vnto licenciousnesse, and to rush vpon all sports and pleasures without choyce or difference, or if they pitch vpon those which are allowable in themselues, care not how shamefully they abuse them, in respect of their il carriage in the manner of vsing them: We are in the next place to know, that recreations are not absolutely good, but of an indifferent nature; good to those that vse them well, and euill to those who abuse them vnto sinne; not simply good being considered apart by themselues, but as they in their vse tend to the aduancing of those ends for which they are vsed. Finally, not good at all vnto vs, if we rush vpon them rashly and hand ouer head without choyce, and haue neither care nor conscience in our manner of vsing them; but when wee obserue diligently those lawes and cautions, wherewith wee are limited and bounded in their vse by the Word. And these either respect the matter or manner; the recreation it selfe, or our course and carriage in exercising our selues in it. For the re∣creation it selfe, our first care must be that it be lawfull, and either approo∣ued and warranted, or at least, not forbidden and condemned in the Scrip∣tures. And here we are to obserue not onely those recreations which are particularly named, but likewise all those which haue some analogie and similitude with them. And these are either of the minde alone, or of the body and minde ioyntly together. The recreations of the minde, as the propounding of Riddles, and resoluing of them, for the exercise of wit, of which we haue an example in Samson, propounding vnto the Philistines at his marriage feast this Riddle, Out of the eater came foorth meate, and out * 1.449

of the strong came foorth sweetnesse, &c. Wherein wee are to obserue, that both the words and meaning bee modest and chaste, and not like many Riddles, propounded in obscene words, which men thinke excused by their modest resolution. So also the contemplation of Gods workes, flowers, and plants, birds, fishes and beasts, that out of their beauty and excellent properties and qualities, wee may take occasion to see and ad∣mire the infinite wisedome and power of their Creatour, without which, the bare sight of the creatures, and delight that ariseth out of them is vaine and fruitlesse, in respect that it faileth of one principall end, and will (as experience sheweth) rather distract vs from our callings, then fit vs for them. And this seemeth to haue beene one of Salomons recreations in his best times, who out of this exercise of contemplation, was able to speake of all trees, from the Cedar that was in Lebanon, euen to the hyssope that * 1.450 sprung out of the will, and also of beasts and fowles, creeping things, and fishes. Vnto which we may adde the delighting of our mindes one with another, with pleasant discourses and witty conceits, and by our selues by vsing the excellent Art of Poetry, either making Poems our selues, or reading those which are composed by others. In all which, and the like exercises of the minde, our care must be that our recreations, neither in respect of words, matter, or manner, be wanton or wicked, insulse or corrupt, and nei∣ther bitter and biting, tending to the disgrace of others, nor prophane and filthy, tending to the poysoning of our hearts and affections, or to the corrupting of our manners and conditions; neither to the impeaching and losse of Christian grauity, nor to the hindring of that harmony and * 1.451 seemely decency which ought to be obserued in all our conuersation. The recreations of the minde and body ioyntly together are many, as the exer∣cise of the senses, especially the eyes with delightfull sights, and the eares with harmonious musicke, which aboue all other recreations is commen∣ded in the Scriptures, and by the example of the Saints, who not onely vsed it in Gods worship, to cheere and fit the heart the better for holy du∣ties, but also for ciuill recreation, that they might thereby be the better inabled for the duties of their callings. And thus the Prophet in almost innumerable places, stirreth vp both himselfe and others, with voyce and musicall instruments to praise the Lord; & hauing penned the Psalmes for his owne vse and the benefit of the Church, appointeth them to be sung by the most skilfull Musicians to diuers instruments. Whose steps Salomon his * 1.452 sonne heerein followed, and appointed most exquisite musicke, not onely to be vsed in the Temple in Gods seruice, but also in his owne house for his recreation and delight. The which continued in the Church, euen in the time of their captiuity; for howsoeuer they refused to gratifie the * 1.453 proud and scornefull heathens, by making them musicke in their misery, yet they continued this recreation for the solacing of themselues, as here∣by appeareth, in that at their returne out of Babylon to their owne Coun∣trey, they had amongst them two hundred, forty and fiue singing men and * 1.454 singing women. And vnto these wee may adde hunting, hawking, fishing, fowling; feates of actiuity, running, leaping, wrastling, fencing, with all lawfull sports and games; amongst which that laudable exercise of shoo∣ting chiefly excelleth, as being not onely a manly exercise, most fit to pre∣serue * 1.455

the health and strength of the body, and delightfull to the minde, in respect of that Art and skill which may be shewed in it; but also a good defence, both priuately for our selues, and publikely for our Countrey, if it were rightly vsed as in ancient times.

§. Sect. 5 Whether it be lawfull to play at games which stand vpon hazzard and chance.

Contrariwise our care must be, that wee auoyd such recreations as are vnlawfull, which howsoeuer for the time they may bee pleasing vnto the flesh, yet leauing behind them the sting of sinne, they will, like the play of Ioab and Abners souldiers, be bitter in the end, and not bring vnto the mind any lasting delight, but at the best, mournfull repentance and afflicting griefe. And such are all those sports as are so vaine and light, that they will not beseeme Christian grauity; all those which tend to breake peace, and weaken loue, as bitter or scurrilous iesting, and rude horse-play; all lasci∣uious and effeminate sports which corrupt the minde, or weaken the body, inflame the lust, or poyson the manners, as vaine dalliance, and courting of women, chambring and wantonnesse, prophane stage-playes and Enter∣ludes, which make the Theater a Schoole of all impiety and profanenesse, lust and vncleannesse, and wanton dancing of both sexes one with another; especially in those light and lewd Lauoltoes and Corrantoes vsed in these times, which are so full of lasciuious and immodest gestures and actions, Goate-like iumpes and friskes of women as well as men; proclaiming wanton immodesty, and tending onely to the inflaming of lust, that they would not well beseeme an honest Pagan; and better fit a cunning Curti∣zan, who cast before men these alluring baites, that they may be catched in the snares of lust; then for a true Christian, who esteemeth modesty and chastity her best ornaments. Vnto these we may adde carding and di∣cing, as they are almost generally vsed. For suppose that all games at them are not simply vnlawfull, and that the argument of lots taketh no hold of them, because they are in nothing like, but as they are both disposed by Gods prouidence, which hath a chiefe stroke in disposing all things, or be∣cause (as they alledge) the most games stand not so much vpon chance and casualty, as on the Art and skill of the player, the which they thinke clea∣red by experience, in that a bungler playing with a cunning gamester, though he get some games, yet he is no constant winner, but if he continue long at play, is almost sure in the end to depart a loser; yea, let it be gran∣ted vnto them, either that they are not therefore vnlawfull, because proui∣dence ruleth them; which is not abused when we depend vpon it for deci∣sion of the least matters, but when it is ioyned with irreuerence and pro∣phanenesse, or that there is great Art and skill to be vsed in those games that are most casuall, without all deceit and imposture, which is allowed amongst all gamesters; yet can they not deny, but that they are lyable to many abuses, which are so generally incident vnto them that spend their time in them, that they are at least generally of euill report, in regard of their common abuse beseeming Christians, and dangerous snares, in re∣spect of common corruption to intangle vs in many sinnes, or else such multitudes would not be inueagled with them; as fretting and chafing, cursing and swearing, repining and murmuring against Gods prouidence, when it crosseth their pleasure, and doth not giue them such successe as they wish; sharpening their tongues like swords against it, and wounding

it with reproaches vnder the names, and (as it were) thorow the sides of lucke and fortune; that they are common theeues which rob men of much precious time, because they doe not, like other exercises, weary them with labour either of body or minde, and draw them on with expectation of new variety; yea, also rob many of their purses and states, more then any other recreations. For wheras in other games which stand most vpon skill and cunning, men being beaten are willing to giue ouer with little losse, when they find themselues therein inferiour to those who play with them; in these which stand so much vpon hazzard, their losses draw them on fur∣ther and further, out of an expectation of the changing of chance, and re∣couery of their losse. Now if any will say that they are neuer serious in these sports, and can so moderate their passions and affections, that they neuer bewray any such infirmities and corruptions, and can long play before they burst out into any of these sinnes, playing for little which they respect not, and only for recreation, and hauing such power ouer themselues, that they can take vp at pleasure, and spend at them as little time as they list; To such I answere, that if by the arguments which by Diuines are ordinarily brought against them (as the abuse of lots, and Gods prouidence directing them) they are proued simply vnlawfull, or if by them they are brought to staggering and doubting whether they be lawfull or no, then can they not be lawful vnto them, seeing he that playeth doubting, offendeth in playing; for whatsoeuer is not done of faith, is sin, though in it owne nature it be indiffe∣rent. * 1.456 But suppose that vpon thine owne grounds thou art perswaded, that such games are allowable; then my resolution is, that if withall thou hast such rule of thy passions and pleasures, that thou canst preserue thy selfe wel enough, both from inward fretting and outward fuming, from couetous desiring gaine by play, and canst also moderate thy selfe in expence of time; then it were thy best course to forbeare them altogether, and next vnto that to vse them rarely. For it is vnto thee a matter of small difficulty and labor, seeing he that hath truely such power ouer himselfe, that playing at these games he can with ease shun the abuses of them, may with much more ease refraine from vsing them; euen as it is much better and more safe to auoyd infected places, when we are at our choyce, then to goe into them, presu∣ming vpon our Antidotes and preseruatiues; to keepe our selues (if we can) from danger of being hurt and wounded, then to vndertake quarrels, trust∣ing to our valour and skill. Besides, if thou art a man of such excellent temper and moderation, it is pitty that so well a composed minde should not bee exercised in better imployments; for make the best of these games that thou canst, yet are they but of euill report, in respect of the daily abuse vnto which they are subiect; and though they were law∣full vnto thine owne single selfe, yet they may prooue offensiue to others, * 1.457 grieuing those who are well affected, and condemne these sports, to see thee so ill exercised, drawing on weakelings to follow thine example, who are apt to abuse them, wanting thy gouernement and moderation, and countenancing and incouraging those, who being loose and pro∣phane, make these games their ordinary occupation, to continue in their course, when they can excuse themselues by such patternes and pre∣cedents as are vertuous and religious. Finally, these games which are

vnto such multitudes the common causes of so much sinne and euill, cannot bee but somewhat dangerous vnto vs. And who, that respecteth not his gaine more then his safety, will walke aloft vpon a rope with much difficulty and perill, when as hee may securely goe vpon the firme ground? For hee that loueth danger, shall perish in it, it being iust * 1.458 vvith God, by vvithdrawing his helping hand, to let vs catch a fall, be∣cause wee rush into tentations, and take delight to walke in such slippery places.

CAP. XXII.

Of diuers Cautions which ought to bee vsed in all our Recreations.

§. Sect. 1 That recreati∣ons must bee vsed with mo∣deration, in re∣spect of our loue of them.

THe next point to be considered in our recreations, is the rules and cautions which are to be obserued in the maner of vsing * 1.459 them. The first whereof is this, that as much as in vs lyeth, wee so compose our mindes and hearts, as that wee take our chiefe delight in those which most tend to Gods glory, and the furthering of our owne saluation. In which respect it were much to be desired, that we were so heauenly-minded, and so weaned from worldly vanities, as that wee could take our chiefe pleasure in holy duties, and esteeme it our meate and drinke to doe the will of our heauenly Father; recrea∣ting * 1.460 our mindes, like the Saints and Angels in heauen, in glorifying God by singing of his praises, holy conferences tending to mutuall edification, and stirring vp one another to performe seruice vnto God with all cheere∣fulnesse and delight. Or if we cannot, being clogged with the flesh, at∣taine vnto this perfection, our next care must bee, that wee delight our selues in things indifferent, with such lawfull and lawdable recreations, as that we may in all things, and euen in our sports, haue, with the Apostle, a good conscience, willing to liue honestly. Secondly, because in nothing more * 1.461 then in recreation, we are apt to forget & ouershoote our selues, by taking vnto vs an excesse and ouer-measure, we are to take speciall care that wee vse them with due moderation. For seeing recreation in the vse of things indifferent, is not simply and absolutely good, but only as it is rightly vsed according to the rule of reason, and that is superfluous which exceedeth this rule, and defectiue which commeth short of it; therefore wee must carefully conforme our selues vnto it, and not recreate our selues more or lesse then nature requireth, or then is necessary for the preseruing of our health and strength, and our better fitting for more serious imployments. More specially this moderation in our recreations must extend both to our minds and hearts, and to the time which is spent in them. Wee must moderate our mindes that we doe not too highly value them, but estee∣ming them in the number of things indifferent, wee must cause them to * 1.462 giue place vnto duties which are simply good and of greater importance, when they cannot conueniently stand together. Our hearts also must bee bounded with moderation, in respect of our affections and passions, so as we burst not out into anger and rage when we are crossed in our sports (a

vsuall fault that accompanieth the pleasure of hawking and gaming) and neither wax proud of our owne skill and actiuity, nor be enuious against those which doe excell vs in them. But especially wee must watch ouer our selues, that they doe not steale away our hearts; for this were with Salomon, in seeking pleasure, to lose our selues in a labyrinth of delights, * 1.463 and for the inioying of trifles, to forgoe that Iewell wherein God chiefly * 1.464 delighteth, and desireth aboue all other things to haue in his keeping. And though wee vse them for our delight, yet we must take heede, that wee make them like seruants to waite in the out-roomes, to come at our call, and to depart when we haue no further neede of their seruice, and not like our best beloued admit them to keepe residence in the priuy Chamber of our hearts, so fixing and fastning our loue and affection vpon them, that we cannot indure to haue them out of our sight. For then wee shall not onely be in danger of spending too much time about them, but after wee haue done with them, they will so vnsettle our hearts, and weane our affe∣ctions from all good duties, that we shall not without much labour reduce them into good frame, nor make them fit without distraction to performe any religious duty, as hearing, reading, praying, meditating, or else the workes of our ordinary callings. And therefore though we vse pleasures, yet we must take heede, that we doe not with Salomon, giue our selues vnto * 1.465 them, for of such laughter, we may rightly say it is mad; and of such mirth, we may demand what good it doth vs?

§. Sect. 2 Moderation must be vsed in respect of time.

In respect also of our time, which is spent in our recreations; we must vse great moderation, making them serue like sawces to our meate, to * 1.466 sharpen our appetite vnto the duties of our callings, and not to glut our selues with them, and so to make vs the more vnfit for any necessary im∣ployments. We must remember that they are but recreations to refresh vs, and not occupations to tyre vs, and that they are allowed vs to cheere our spirits, and repaire our strength, that we may bee made more fit for the well-performing of the duties of Gods seruice and of our callings, and not that wee should by toyling our selues in them, spend and consume them, and so be disabled for any necessary imployment. We must consi∣der that God hath not created and redeemed vs, that we should wholly follow our pleasures, and with the Israelites, sit downe to eate and drinke, and rise vp to play, but that we should spend our time and strength in the duties of his seruice, or in the meanes whereby we may be fitted for them. Neither hath he appointed recreation to be the end of our liues, but onely as a meanes to preserue them, for more high and holy imployments, ten∣ding to the glory of God and the saluation of our owne soules. We must esteeme time the most precious treasure, and that the consumption of it is the most dangerous disease, and desperately vnrecouerable; that it ex∣ceedeth all other losses, and that the wasting of it is the greatest vn∣thriftinesse. And therefore wee must not turne our recreations into pas∣times, as the English name importeth, making onely this vse of them, to cause idle houres seeme lesse tedious; for this were but to set spurres to a running Horse, which of it selfe posteth away speedily, and when it is once past, can neuer be recalled. Let vs not foole and trifle out this our most precious treasure, vpon euery base vanitie; or if we haue done it in the

dayes of our ignorance, when we did not know the worth of it, let vs, ac∣cording * 1.467 to the Apostles counsell, redeeme it at any price, and recouer our losse, by redoubling our diligence in all good duties. Let vs learne to set a right value on these wares; and to this end let vs not goe to enquire of worldly Impostors, who will set a base price of this Iewell, to coozen vs of it, not to inrich themselues with our spoile, but to spoyle themselues also with our losse; but rather let vs thinke how they prize it in hell, and how willing they would be to giue millions of worlds, if they had them in their possession, for the purchase of one day, to repent of their former cour∣ses, especially the prodigall mis-spending of their time. Finally, let vs re∣member, that our workes and labours which must be here dispatched, are waighty and manifold, seeing in this world euerlasting life and hap∣pinesse is either gotten or lost, and that our time is so short, that we are in danger to be benighted before wee haue ended our businesse, and so (as the Apostle speaketh) to come short of the promised rest. That this short * 1.468 time is also vncertaine, seeing we know not at what houre our Lord will come and call vs to our reckoning; and therefore if we bee wise vnto our owne saluation, we will not spend much of this short and vncertaine time in sloth and idlenesse, sports and pastimes, but rather in making and keeping straight our accounts, and in preparing our selues with ioy and comfort to appeare before our Iudge. Especially considering that hee hath assured vs before-hand, that he is most righteous, and without re∣spect of persons, will reward euery man according to their workes; that hee * 1.469 will take an account of vs for euery idle word which wee esteeme as winde, and therefore much more will call vnto a reckoning our precious time spent in idlenesse and vanitie; and will make vs exceede in euerlasting punishments, as wee haue in this life exceeded in momentanie plea∣sures. * 1.470

§. Sect. 3 That they must be so vsed as that they may refresh the body, not pamper the flesh.

The third caution to be obserued in our recreations, is, that wee vse them so, as they may refresh the body, but not pamper the flesh, and * 1.471 that wee so indeuour by them to cheare our friend, as that wee doe not strengthen our enemie. For the flesh lusteth against the spirit, and the spirit against the flesh, and therefore wee must not vse such recreations, or after such a manner, as may feede and fat it with carnall delight; nei∣ther are wee debters vnto it to liue after it, seeing this life bringeth death; but rather, as the Apostle exhorteth, let vs abstaine from fleshly lusts, because they fight against our soules; and so vse this gracious liberty which God hath giuen vs, that the spirituall part may take occasion of doing good duties, and not the flesh of plunging vs into sinne.

§. Sect. 4 That in our re∣creations we must auoid giuing of of∣fence.

The fourth caution is, that in all our recreations wee doe not giue any scandall and offence, neither vsing such before our weake brethren, * 1.472 though lawfull in themselues, whereat they sticke or stumble with some scruple of conscience, nor yet carrying our selues offensiuely in such as they approue, either by spending vnseasonably our time in them, or too much of that which is in moderation allowable, or with any light∣nesse and vanity, or by giuing our selues ouer to some vnruly passion. Yea, as much as in vs lieth, wee must abstaine not onely from these faults themselues, but also from the least shevv and appearance of them; and not

onely take care to doe those things which are true and iust, pure and louely, * 1.473 but also which are of good report; not onely taking care to be vertuous, but also to bee so esteemed, and haue the reputation and praise (all pride and vaineglory being auoided) which (as the shaddow the body) doth attend and waite vpon it. And seeing recreations are things indifferent, we are rather vtterly to forbeare them, then to giue vnto our brethren any iust cause of offence, because the greatest danger that can heereof come vnto vs, is but the hazard of our health, whereas by offending them, wee may indanger the losse of their precious soules, for which Christ hath shed his blood. In which regard, if the Apostle was so charitable, that he would * 1.474 refraine from his lawfull foode, rather then offend his weake brother; then how small is our charity, if we will not forbeare for this cause, or at least in offensiuely vse our sports and recreations?

§. Sect. 5 That all due circumstances must be obser∣ued in our re∣creations, and what they are.

The fifth caution is, that we obserue in our recreations all due circum∣stances. As first, that it be decent and beseeming our person, place, and calling; neither is it fit that age and youth, Magistrates and common peo∣ple, should vse the same recreations, lest for the gaining of a little vaine sport, they lose their grauity, and with it their authority, and that reue∣rence which is due vnto them from their inferiours, in respect of their age and gouernment. Secondly, that it be apt and fit for our callings, and to refresh and make vs more able for the well-performing of the duties be∣longing to them. For that recreation is best which commeth neerest to the end for which we vse it, and best fitteth vs to attaine vnto it; as rest of the body, and exercise of the minde, for those that are wearied with cor∣porall labours; and bodily exercise for them whose callings doe wholly stand in the study of the minde. Or at least some easie exercise after the greater labour of the body, or some slight and pleasant imployment of the minde, after that it is wearied with more serious and earnest studies. In which regard I haue always thought the play at Chests most vnfit for Stu∣dents and Schollers, because it as much occupieth and wearieth their in∣tellectuall faculties as their other studies; and on the other side, violent exercises vnmeete recreations for those vvho ordinarily spend their strength in painefull labours of the body, because both these faile of their proper end, which is to refresh the body and minde: but contrariwise doe more weary and tyre them, and so make them vnfit for the duties of their callings. And although (as I confesse) there is some recreation and delight in change and variety of imployment both of body and minde; yet it tendeth not greatly to the refreshing of either, but rather deludeth men with a false shew, and remedieth not the euill, but onely depriueth them of the sense of it whilst their pleasure lasts, and causeth them to spend and consume themselues with more delight. Thirdly, in respect of the cir∣cumstance of time, there is required that our recreations be seasonable, according to the saying of the wise Salomon; To euery thing there is a sea∣son, * 1.475 and a time to euery purpose vnder heauen; a time to weepe, and a time to laugh; a time to mourne, and a time to dance. In which regard there is re∣quired, that first our recreations doe not goe before, but succeed the la∣bours of our callings, vnlesse in case we may thereby be the better inabled, for the performance of them; as when they shake off dulnesse and drowsi∣nesse,

and make vs more actiue and cheerefull for imployment, which rarely happeneth in the labours of the body, but sometime falleth out in the studies of the minde, as we see in the example of Elisha, who by mu∣sicke * 1.476 was better fitted for prophecie, whilest it made him more apt to re∣ceiue diuine reuelations. For wearinesse is a kinde of disease, and recrea∣tion is of the nature of a medicine; and therefore as it is preposterous, that the cure should precede and goe before the malady, or the medicine the sickenesse, vnlesse it be such as is fit to preuent it; so, that wee should refresh our selues with recreation, before labour hath caused wearinesse; for this were to apply the salue to a sound place, which doth no good, but if it hath any great strength and attractiue vertue, will rather cause it to pimple and draw off the skin. And therefore as Salomon saith of the vse of wine; Giue strong drinke vnto him that is ready to perish, and wine vnto those * 1.477 that are of heauy hearts, that he may forget his pouerty, and remember his misery no more; so may I say of sports and recreations; Giue them not to them who neede them not, hauing no vse of refreshing before they haue labou∣red, nor of repairing their strength before it is spent, but vnto those who are wearied with paines-taking, that they may more freshly returne to their labours. Secondly, in respect of time, there is required that recrea∣tions be onely vsed in such seasons as by God are allowed and allotted vn∣to them. And that is not on the dayes of our rest, but on the dayes of our labour, not on Gods Sabbaths, which he hath appropriated to his seruice; but vpon the weeke dayes, which he hath allowed for our owne vse. For if the Lord hath inhibited the workes of our callings, which in themselues are in their seasons lawfull and necessary, and cannot be neglected without sinne; yea, if he will not allow vs on his Day, to speake our owne words, or to * 1.478 thinke our owne thoughts, because hee would haue vs wholly deuoted and consecrated to the duties of his seruice; then much more doth he inhibite sports and recreations, which tend not at all to the sanctification of his Sabbaths, and are of an inferiour nature and lesse excellency and necessity, and which also, in respect of their carnall delight most pleasing to the flesh, are more likely to steale away our hearts, and to distract vs in the performance of holy duties. And therefore on this Day the recreation of our bodies, ought to be their resting from all labour, which is not neces∣sary to the duties of the Sabbath; and the recreation of our mindes, must be in changing their obiect, not imploying them in worldly cogitations, but about spirituall exercises, hearing the Word, praying, and praysing of God, holy conferences, and lifting them vp in heauenly meditations. And the like also may be said of the Sabbaths of humiliation, when wee humble our selues solemnly in the congregation, or priuately by our selues, in the sight and sense of our sinnes by fasting and prayer, or when some iudgement and affliction is feared or inflicted, either vpon our selues or the Church, or some speciall members of it, which wee desire to pre∣uent, or that being inflicted it should bee remooued. For if it were not lawfull at those times for Gods people to delight themselues with the vse * 1.479 of their best clothes, no not to refresh their bodies with their ordinary foode; then much lesse is it lawfull at such times to feast and sport our selues with pleasures and recreations. And this is the sinne which the Lord

taxeth in the Iewes. In that day (saith the Prophet) did the Lord of hoasts * 1.480 call to weeping and to mourning, and to baldnesse, and to girding with sackecloth, and behold, ioy and gladnesse, slaying oxen, and killing sheepe, eating flesh, and drinking wine; Saying, Let vs eate and drinke, for to morrow we shall dye. And also in the Israelites; who when the Church of God was afflicted, and they therby called to humiliation, did lye at ease, pamper their bellies with full diet, * 1.481 chanted to the sound of the Viole, and inuented vnto themselues instruments of musicke, like Dauid; dranke wine in bolles, and anoynted themselues with the chiefe oyntments; but were not grieued for the affliction of Ioseph.

§. Sect. 6 That we must consort our selues with good com∣pany.

The sixth caution is, that for our recreation sake we doe not willingly consort our selues with euill company; obseruing heerein the Apostles rule; * 1.482 Haue no fellowship with the vnfruitfull workes of darkenesse, but rather reprooue them. Wherein our care ought to be the greater, because nothing more causeth neere familiarity and friendly acquaintance, then agreement and communion in the same delights, and nothing sooner breedeth likenesse of manners and conditions, then when in our pleasures wee iumpe and conioyne together with one minde and affection. So that as our recreati∣ons with them that truely feare God, are strong bonds to tye vs vnto them in loue, and forcible motiues to make vs also ioyne with them, whom wee so loue in all good duties and vertuous actions; so contrariwise commu∣nicating with prophane persons and carnall worldlings, in our sports and pastimes, causeth vs in time to proceede from liking of the pleasure, to like the party that ioyneth with vs in it, and from affecting of the man, wee come at last to affect his manners. Neither is there more danger in the time of plague, for one that is sound, to keepe in the same house with those that are sicke; then for a true Christian, to consort in pleasure with such as make no conscience of their wayes; seeing as well from the one as from the other, there issueth and spreadeth a secret poyson, which with its contagi∣on, infecteth those that come into their company.

§. Sect. 7 That we must take heed that our recreations do not steale a∣way our hearts from God.

Seuenthly, wee must take care that in our recreations wee forget not God, and that they doe not steale our hearts from him vnto worldly vani∣ties, * 1.483 lest by degrees we dote so much vpon them, that wee come vnder that censure of the Apostle; of being louers of pleasures, more then louers of God; and grow like those Israelites, against whom the Prophet denounced a fearefull woe; who spent the day in quaffing and carousing, and had the Harpe and the Viole, the Tabret and the Pipe, and wine at their feasts, but regarded not the worke of the Lord, neither considered the operation of his hands. * 1.484 Which if we would auoid, we must often take occasion from our pleasures to thinke of the Author of them; and bee ashamed that an Heathen Poet should be more forward in the fruition of his peace and pleasure, to ac∣knowledge Augustus as his God that sent them; then wee to remember * 1.485 and acknowledge the bounty and goodnesse of our gracious Lord, who hath multiplied his blessings vpon vs, not onely seruing for necessity, but also for pleasure and delight. Secondly, if wee would not forget God in our sports and recreations, nor haue our hearts drawne away from him; wee must sanctifie them to our vse by the Word and prayer. Thinking be∣fore we vndertake any, if it bee agreeable with Gods will reuealed in the Scriptures, or at least of an indifferent nature, and not forbidden. And

being perswaded that it is lawfull in it selfe, we must, before we enter vpon it, make it lawfull vnto vs by hearty prayer for Gods blessing vpon it, not vsing (if we be in company) audible words and visible gestures and acti∣ons, which would sauour too much of hypocriticall ostentation, but lif∣ting vp our hearts and soules onely vnto God by short prayers and eiacu∣lations. And as wee are thus to begin them with prayer, so we must end them with thankesgiuing, praysing the holy Name of our gracious God, who hath by these recreations refreshed and fitted vs for his ser∣uice; and hath giuen vnto vs this ioy in earth, as a signe of his fauour, and a pledge and earnest of those euerlasting ioyes of his heauenly King∣dome.

CAP. XXIII.

The last caution is, that our Recreation be a liberall exercise, and not sordid for gaine.

§. Sect. 1 That greedy gaming for gaine is vn∣lawfull.

THe last caution to be obserued, is, that we vse our recreations as a liberall exercise, and not as a sordid trade to get money. To which end let vs know, that if we vse gaming with a gree∣die and couetous desire, to inrich our selues by impouerish∣ing others, it is but an inordinate course, which God neuer appointed and blessed to get wealth, and consequently no better then theft; yea heerein worse then the most thefts, in that other theeues rob strangers, but these commonly their friends and familiar acquaintance, and in that it is committed by mutuall agreement, whereby the loser be∣commeth an accessary to the theft of the winner, and so is as well as hee a robber, not onely of himselfe, but also of his wife and children. As also because the couetous delight which they take in this kinde of gaming, not onely robbeth them of their riches; in which respect, the saying of the Wise man may be applied and appropriated heereunto, that he who loueth pleasure, shall be a poore man; but also spoileth them of their hearts, so that * 1.486 after much losse and great experience of this gamesome misery, they haue neither power nor will to leaue their folly, and to be better husbands for the time to come. Let vs know, that by such kinde of greedy gaming, we set our hearts and mindes vpon a strange kinde of racke, which pleaseth in tormenting, and tormenteth in pleasing; euen the racke of tumultuous passions, which draw and distract vs diuers wayes; one while hoping, ano∣ther while fearing; now reioycing, and soone after grieuing and fretting at our losse. Finally, that such will haue a fearefull reckoning to make at the day of Iudgement, not onely of their precious time, lauishly mis-spent in these vaine and wicked exercises, but also of their wealth lewdly wasted and consumed, when in their accounts there shall be found so much wa∣sted in gaming, and so little giuen to the poore, and to religious and cha∣ritable vses, or imployed in those workes of mercy, which Christ hath gra∣ciously promised should be so richly rewarded at the last day.

§. Sect. 2 Whether it be simply vnlaw∣full to game for money.

But heere it may be demanded, whether it bee altogether vnlawfull to play for money? or if it be, whether wagering for money, and the winning

or losing of it in gaming be simply to be condemned? To the first I an∣swere, that to play for money, that is, to make the winning of money the maine and chiefe end of our recreation, which ought to be the fitting of vs the better for Gods seruice and the duties of our callings, is vtterly vn∣lawfull; seeing it is a corrupt and couetous desire to get money by an in∣ordinate way which God neuer appointed. To the other I answere, that howsoeuer it were to be desired, that our mindes were so well composed, and so weaned from all worldly things, that they might purely ayme at their chiefe and mayne ends, without their helpe or any respect vnto them; yet take vs as we are, needing earthly helpes to further vs, euen to the attaining of spirituall and heauenly ends; I cannot see (sauing the bet∣ter iudgement of the wise and religious) that all kinds of interposing mo∣ney in gaming, by way of winning and losing, is simply sinfull and vn∣lawfull, if these cautions be obserued. First, that it bee but a trifle and small matter for which we game, which is to be measured according to the state and meanes of those that play; seeing an halfe-penny is more to a poore man then a shilling to a rich. For I call that a trifle, the losing whereof hurteth not him that loseth it, in respect of the smalnesse of it, and the greatnesse of his meanes. Euen as a few drops are not missed in a whole bucket, nor many buckets-full abate the height of the riuer, nor many riuers running by their fountaines from the sea, make it any whit at all the lesse full; and so it is in this case, because (as betweene the riuers and the sea) there is a reuolution of these small winnings and losings, one winning at one time that which he lost at another, which will make a small difference betweene them at the yeeres end. But heere care must be taken, that this caution extend to both parties; neither is it enough that the money for which I play be a trifle vnto me, vnlesse it be so also to the party that gameth with me. For if I be rich and may well beare it, though I often lose; and he that playeth with me be poore, and vnable to sustaine the losse, there is inequality and want of charity; seeing in drawing him or consenting to accompany him in such great game, or small game, yet greater then his poore ability can afford to lose; I shall doe him hurt, and those perhaps that belong vnto him. The second caution is, that the chiefe motiue inducing men to play, be not greedinesse of gaine and couetous∣nesse, which may possibly creepe into little trifles, seeing it will play at small game rather then sit out, and being an hungry disease, will snatch at a crust, when as no better prouision is set before it. But this small play must chiefly tend to our recreation and refreshing of our bodies and minds, for which it is more fit then greater, because it leaueth no place (vnlesse there bee more fault in the party then in the play) vnto tumultuous and disor∣dered passions. And if these cautions be obserued, playing for money (as I thinke) is not sinfull and vnlawfull, because it neither offendeth against charity nor against Iustice. Not against charity, seeing it tendeth not either to the hurt of our neighbour or of our selues, but to the good of both, seruing to make our recreation more pleasant and delightfull; see∣ing it causeth vs to be more earnest at our sport, and setteth an edge on our appetite; whereas otherwise we should be slacke and carelesse, not regar∣ding whether we winne or lose; in which sloth and remisnesse, there can

be no delight; and maketh men carefull to obserue the rules and orders of the game, which otherwise would be neglected, the one not caring to vse, nor the other to require true and faire play; seeing bare conquest, vn∣lesse it be crowned, is little regarded. Neither is iustice violated, if true owners take vpon them to dispose of some small part of their goods, which they can well spare from their necessary vses, for their honest recrea∣tion and delight; and by mutuall agreement consent to hazzard a small wager (which is to be the reward of him that getteth the victory) to bee either wonne or lost betweene them. Now if any obiect, that this kinde of gaming is against charity, because losse of a little is a little hurt, though he that loseth be not sensible of it, because it cannot be missed, by reason of the greatnesse of his meanes: To this I answere, that it deserueth not the name of hurt, which is so little that it is not sensible; or though it were so indeed, it is sufficiently recompensed by that delight which it addeth to our recreation of which I haue spoken. Neither is it vnlawfull to purchase our pleasure, or any accesse vnto it, when as we may haue it at so easie a rate. Nor is this obiection of any moment to say, that though that wee lose be of small value, as an halfe-penny or penny, yet it might better be imployed and giuen to the poore, seeing we are not bound to giue all that we can spare from our necessary occasions vnto these vses, but may law∣fully spend somewhat for our honest delight; for by the same reason we should be bound to vse onely meane apparell and few suites, though wee were neuer so rich, and but one or two dishes at our table, if our company be small, because this is sufficient to keepe vs warme, and satisfie hunger. Neither can our play hinder our almes, if our game be so little, that wee haue plenty for both vses. Yea, though we would giue all we can spare from our necessary imployments, to the reliefe of the poore, yet playing for a little would not hinder our charity, seeing we winne at these games as well as lose, and being so charitably affected, are more ready to giue out of our winnings, then hauing plenty and sufficiency, to forbeare giuing because of our losings. Againe, whereas it may be obiected that such kind of gaming is against Iustice, because we play with a desire to winne other mens goods, and so fall into the sinne of couetousnesse: To this I answere, that simply to desire other mens goods, were iniustice, but not so, when it being vpon equall hazzard of our owne, we may lose as well as winne. Or if we should desire their goods against their will, it were vniustice; but not when they are willing we should haue them, not absolutely, but vpon a contract and agreement betweene vs, which hath this condition, that they shall haue them that winne them. Yea, but can we be excused of inward couetousnesse, although there be no outward iniustice, seeing we stand not equally affected, but desire to winne rather then to lose? I answere, that desire of winning doth not simply argue couetousnesse; but to propound gaine as the maine end of our play, and not our recreation; not when we desire to winne in playing, but when wee play out of a greedy desire of winning. For play being a kinde of friendly combate and contention, wherein we striue who shall shew most skill and actiuity, euery one doth naturally desire to get the victory, not simply in regard of the gaine that ariseth of it, but because it is a signe and euidence, that in Art and cunning

he excelleth him with whom he contendeth; and contrariwise auoideth losse, not for the value of that he loseth, but because it argueth his defect and insufficiencie in skill, and that therein he is inferiour vnto him with whom he playeth, seeing he hath got the victory. Euen as in hunting, those that are rich or noble, take great paines in pursuing their game, not out of a desire to kill it, that the poore Hare may furnish their table, which in respect of gaine were but a small reward for their great labour; for in this regard when she is killed, they could willingly wish, that shee were aliue againe, that by renuing her life, they might haue a fit subiect for the re∣nuing of their pleasure, and yet whilest they are hunting, they desire not onely their sport and exercise, but euen to kill her, because it is the con∣summation of their pastime, and the Trophy of their victory. But yet lest there should be any feare that couetousnesse (which is a cunning insinua∣ter, and sticketh as fast to corrupted nature, as the shirt to the skin, yea as the skin to the flesh) doth yet lye lurking in our recreation, we may agree in our gaming, that the winnings shall not come into the winners purse, (although in this respect it lawfully may, that his winnings at one time may make amends for his losses at another, which if there be no quitting, will come to more then he is willing to spare) but that it be conuerted to the vse of the poore, or bestowed when it commeth to a conuenient sum, partly this way, and partly vpon loue-feasts, for the preseruing and increa∣sing of amity and friendship one with another.

§. Sect. 3 A serious ad∣monition that none abuse their liberty in recreations of this nature.

And these are the reasons that induce mee to thinke that playing for money, if the former cautions be obserued, is not vnlawfull. Now if any abuse this liberty vnto licenciousnesse, and vnder colour that it is in some cases lawfull, will vse, or rather abuse it vnlawfully, without any care to ob∣serue these cautions; his sinne bee vpon his owne soule; seeing it is farre from mine intention to incourage any in their sinfull courses, or that my writings should be any cause or occasion of hartening any in those shame∣full abuses of gaming for money, which are too too common in these dayes, whereby mis-spending their precious time, they also consume their substance, and vtterly spoile one another with much more pernicious rob∣bery then can bee committed by common theeues by the high-way side. For they seldome take any one mans purse; but these often, and with it euen their houses and lands, and all that they possesse, which are free enough from the others violence; besides innumerable other mischiefes which accompany these losses, and many outragious sinnes committed against God, their neighbours and themselues. Yea seeing the end of law∣ful liberty, is to preserue men from lawlesse licenciousnesse, I was willing to extend it as farre as the Word of God would permit, that it might moue all men more willingly to containe themselues within the compasse of their duties, when as they may haue sufficient meanes of comfort and re∣freshing allowed them, within those lawfull bounds which God hath li∣mited. Now if any be rich, and yet will steale, he is twice worthy to bee hanged; if any be such vnruly beasts, that hauing pleasant pastures, wa∣tered with the delightfull streames of Christian comforts, which like li∣uing waters are constant in their flowing, without the stops and checks of conscience, out of Gods rich bounty allotted vnto them, and yet will not

be contented, nor quietly graze vnder the conduct of our heauenly Shep∣herd, but will leape ouer hedge and ditch, and breake thorow all fences, that they may come into forbidden pastures, because they haue rancker grasse, not so sweete in it selfe as their owne feede, but more pleasing to their carnall appetite, because they can deuoure it with full mouthes; and out of a desire to drinke of stolne waters, because they are sweeter to a fleshly palate; then surely such are well worthy to be turned out into the bare commons of penury and misery in this life, and if they repent not of their folly, to be eternally pounded in hell in the life to come. And so much of the first kinde of cessation from our labours by lawfull recreati∣ons; of which I haue spoken much more largely then at the first I inten∣ded, because howsoeuer it may seeme but a light subiect to bestow much paines vpon; yet I plainely perceiued, that it is of no light consequence; seeing it is a matter that concernes all men, and not seldome, but almost euery day of their liues; seeing also nothing is more commonly abused vnto sinne, it being one of Satans most alluring baites, to intice vs to come within the compasse of his pernicious nets and snares of wickednesse; and finally, because that many who truely feare God, and desire to vse them with a good conscience, indeuouring to please him as well in their recrea∣tions as their labours, yet know not how to doe it as they ought, and so out of scruple and timorous doubting forbeare them altogether, or else transported with their pleasure, take greater liberty then God hath al∣lowed them, which though it bee sweete for the present, yet in the end it turneth to bitternesse. In all which respects there are few other things in the whole course and carriage of our liues, for which wee stand in more neede of counsell and direction, and the rather because there are few par∣ticular rules heereof in the Scriptures, of which chiefly the weaker sort of Christians are capeable, but onely some generals, out of which they cannot so easily gather speciall directions in this behalfe, vnlesse they haue some guide to goe before them.

CAP. XXIIII.

Of the duties which ought daily to bee performed at our meales.

§. Sect. 1 That we ought to take speciall care of our ca∣riage at our meales.

THe second kind of cessation from our labours, is that time which is spent daily in taking our repast and refreshing of our bodies, by receiuing of our food, whereby our decay∣ed strength is repaired, our health preserued, and we in∣abled to the better performance of the duties of our cal∣lings. The which is to be performed of vs, not as meere naturall men, but as Christians, vsing therein such rules and cautions as the Word of God prescribeth vnto vs, that we doe not famish our soules, whilest wee feed our bodies, nor weaken our spirituall part and defile our selues with sinne, whilest our outward man is refreshed and strengthened with the vse of Gods creatures. For as the deuill layeth in euery place baites and snares to intrap vs, so especially vpon our tables, and mingleth

the poison of sinnefull corruption with our meates and drinkes, that if we doe not vse them in the feare of God, and keepe a narrow watch ouer our selues that we offend not in them, they will prooue no lesse dangerous to our soules, then necessary and profitable for the refreshing of our bodies. And this Dauid implyeth, where making many fearefull imprecations a∣gainst * 1.487 his owne, and our Sauiour Christs desperate enemies, he prayeth that their table might become a snare before them, and that that which should * 1.488 haue beene for their welfare, should become a trap. The which made holy Iob so carefull to sanctifie his children after the dayes of their feasting, and to offer burnt sacrifices to expiate their sins, because he well knew how prone they were through humane frailty, to offend against God, by abusing of his blessings.

§. Sect. 2 Of the duties which ought to be perfor∣med before we eate, and first, that we must sanctifie the creatures to our vse by the Word.

Let vs therefore in the next place consider the duties which belong to all Christians in receiuing of their food; the which are to be performed, either before we eate, at our meales, or afterwards. Before we eate, our duty is to sanctifie the creatures by the Word and prayer; for howsoeuer euery creature of God is good in it selfe, yet it is not so vnto vs, vnlesse it be sanctified vnto our vse. They are sanctified by the Word, when as the vse of them is warranted vnto vs by the Scriptures, that is, when as we doe not receiue them as absolute owners of them, but acknowledging God the Author and chiefe Lord both of them and vs, doe receiue them at his hands as his free gifts, the which he bestowed vpon vs, first, by his law of * 1.489 creation, not onely making all the creatures for mans vse, but also by his word, giuing him dominion and lordship ouer them, and liberty to vse them for his food and nourishment. But this first gift and donation from God is no sufficient warrant vnto vs, seeing through the fall of our first parents we lost all our dominion, right and interest which we had vnto the creatures, vnlesse our Charter be renewed by Christ, who by satis∣fying Gods Iustice for our sinnes, hath recouered our right, and reentered vs into our possession which we lost by Adam; and hath purchased for vs that glorious liberty of the sonnes of God, whereby we may with a good conscience freely vse all Gods creatures, without any doubting, scru∣ple or superstition, for our necessity and profit, yea for our comfort and delight. So that now we are not to put any difference betweene meates, seeing vnto the pure all things are pure, and euery creature thus sanctified is * 1.490 good; and if for conscience sake we abstaine from flesh more then fish, or any one meate more then another, we shall shew heereby that wee are not taught of Christ, but that we haue (as the Apostle plainely speaketh) * 1.491 learned this lesson in the schoole of the deuill. Onely our care must bee, that we bee ingrafted into Christ by a liuely faith, by whom onely wee haue right vnto the creatures, and that wee know our liberty, to the end we may vse it without doubting. For otherwise we are intruders and vsur∣pers, who hauing no right vnto any of Gods blessings, shall haue a fearefull account to make for incroaching vpon them, and (as it were) like theeues liuing vpon the spoile.

§. Sect. 3 That we ought to sanctifie the creatures to our vse by prayer and thanksgiuing.

But howsoeuer it is necessary that we be alwayes in this state of Christi∣an liberty, and haue the knowledge and acknowledgement of it habitually in vs; yet not that we should, euery time we eate, particularly meditate of

all these things; onely it is sufficient, that hauing this Charter of our liber∣ty in our keeping, we bring it out as oft as wee haue occasion, especially when our right vnto the creatures is called into question, either by the de∣uill, the world or our owne flesh. And that acknowledging God to bee the Author of all these blessings which we receiue, who not onely giueth them vnto vs, but also all their vertue and power, whereby they become effectuall for our nourishment, we doe take them not chiefly as our owne prouision, but at his hands as his gracious gifts, which cannot nourish vs by their owne vertue, but as he inableth them heereunto by his blessing. In which regard it is necessary, that before we receiue the creatures, we doe in the next place sanctifie them vnto our vse by prayer and thanksgi∣uing, crauing Gods blessing vpon our meates and drinkes, that being thereby made effectuall for our nourishment, we may in the strength of them doe him more diligent and faithfull seruice. For to this end God * 1.492 hath created our meates and drinkes, that they should bee receiued with thankes∣giuing of them which beleeue and know the truth, as the Apostle teacheth vs, seeing euery creature of God is good, and nothing to be refused, if it be receiued with thankesgiuing; for it is sanctified by the Word of God and prayer. And this hath beene the practice of the faithfull in all ages. So we reade that the people would not eate before Samuel came, because he did first blesse the sacrifice, and afterwards they did eate that were bidden. And the Apostle * 1.493 Paul, though he were among Heathens, Infidels, and common souldiers, yet before he falleth to meate with them, gaue thankes vnto the onely true God in the presence of them all. And this also was the ordinary and con∣stant custome of our Sauiour Christ himselfe, which was the reason why * 1.494 the two disciples knew him by his blessing of the bread, before he brake it and gaue it vnto them. Which examples that we may imitate, let vs con∣sider that no creature hath vertue and power in it selfe to nourish vs, vn∣lesse God that made it, doe by his blessing sustaine it, and giue vigour and strength vnto it, that it may be effectuall for this vse. For as our Sauiour saith, Man liueth not by bread onely, but by euery word which proceedeth out of * 1.495 Gods mouth, that is, that speciall and powerfull word, whereby he appoin∣teth and commandeth it to nourish vs. And if the Lord doe take away the staffe of bread, that is, the vertue and strength of it, we shall eate, and not bee satisfied, be famished in the middest of our plenty, and euen consume and * 1.496 waste away in our iniquity. Yea, if the Lord curse his blessings for our vn∣gratitude, we shall either haue no power to feede vpon them, or in stead of nourishing vs, they will be the causes of vveakenesse, sickenesse, and death it selfe. Of the former not long since my selfe, vvith many others, savv a fearefull example, in one vvhom I visited in his sicknesse of vvhich hee died; vvhose strength being little abated, and his appetite very good to his meate, vvould often and earnestly desire to haue some brought vnto him; but no sooner did it come into his sight, but presently hee fell into horrible shaking and trembling, distortions and terrible conuulsions of all his parts, so as the bed vvould scarce hold him vvhereon he lay; all vvhich presently ceased, as soone as the meate vvas taken avvay. And this vvas done so often, till at length he grevv vveary of so many attempts in vaine, and prepared himselfe for death, giuing vnto vs all many signes of

earnest repentance. Among others he penitently confessed, that this pu∣nishment was iustly inflicted vpon him for his abuse of Gods good crea∣tures, especially because he would neither of himselfe, nor by the perswa∣sion of his friends, giue thankes vnto God when hee receiued his food, which he conceiued to be the cause why now God would not suffer him to haue the vse of his creatures, which he had so often abused by his grosse in∣gratitude; and earnestly desired that hee might bee an example vnto all men in this fearefull iudgement, that they might escape the like by shun∣ning his sinne. The which being so notorious, I thought fit in this place to insert, though no man is more sparing in such particular relations. Nei∣ther let any man here say, that all this might proceede from some naturall causes, and that there might be some such like reason giuen of it, as of that disease which Physicians call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when one bitten by a mad dog, feareth the water, like the dog that did bite him. For howsoeuer it * 1.497 was an example strange and wonderfull, yet doe I not say nor thinke, that any thing in it was supernaturall and miraculous. But let vs not for this cause neglect to make an holy vse of it, in auoyding this sinne, which God by this fearefull iudgement brought home to this poore mans conscience, vnlesse we would proclaime, that nothing but miracles can affect vs. For howsoeuer God bringeth these things to passe by naturall causes, yet be∣cause they are so farre out of the ordinary course of nature, and doe so rarely happen; and seeing by a speciall prouidence, God causeth a concur∣rence of seldome meeting causes; that they may produce such strange effects after a wonderfull and vnwonted manner; such examples should not bee much lesse effectuall to worke vpon our hearts and consciences, then miracles themselues, seeing they are purposely sent of God for this end. And as God may iustly for our vnthankefulnesse vtterly depriue vs of the vse of his creatures; so doth he often in their vse turne his blessings in∣to curses, making them through our abuse the causes of all diseases, yea of death it selfe, as common experience sheweth; yea, he may iustly cause the least bit of meate or crum of bread to choake in stead of nourishing vs, the which also hath sometime happened. Againe, let vs consider that it is brutish and swinish vngratitude, if when God openeth his hand, and filleth vs * 1.498 with plenty of his good pleasure, we doe not by the eye of faith looke vp to the Author of all our good, to render vnto him thankes for all his blessings; yea, heerein we shall be much worse then beasts, in that diuers of them ac∣knowledge their masters, and recompence their care and cost, by their profitable labour, according to that of the Prophet, The Oxe knoweth his owner, and the Asse his masters crib; but Israel doth not know, my people doth * 1.499 not consider.

§. Sect. 4 Of some short meditations before we eate.

Vnto this prayer and thanksgiuing, let vs adde in the next place, as op∣portunity will serue and our company and occasions permit, some short meditations, before we eate, or in the beginning of our meale; as first of Gods infinite goodnesse and bounty, who preserueth and nourisheth all his creatures, especially vs by a more speciall prouidence, prouiding for vs sufficient plenty of all good blessings, and causing vs to inioy them with peace and safety. Whereas there are many afflicted and poore seruants of God, who would be glad to feede vpon our reuersions and leauings; and

are in danger before they rise from their table, to haue their throats cut, and their meates mingled with their blood. Yea, consider that thou in∣ioyest from God, not onely this plenty with peace and safety of body and state, but also with it the light of the Gospell, and the food of thy soule, whereby thou mayest be strengthened in all grace, and nourished vnto life euerlasting, which many poore soules haue not at all, or secretly and by stealth, with extreme hazzard of their states and liues. Vnto which medi∣tation of Gods mercy and bounty, let vs ioyne the consideration of our owne vilenesse and vnworthinesse, in which, if God should looke vpon vs, he might iustly depriue vs of all his benefits, and not suffer vs to haue a bit of bread to satisfie our hunger, nor a drop of drinke to quench our thirst. Let vs remember that at our meales we are to nourish two ghests, the soule as well as the body, and let our chiefe care be to giue best welcome to our best ghest; the which will bring vnto vs chiefest comfort. For what food our body receiueth, it keepeth not, but within a few houres is againe vexed with hunger; but the foode of the soule shall still remaine, and wee shall haue the fruit and benefit of it in this life and the life to come. Let vs con∣sider, that as we feed in great part vpon mortall and corruptible creatures, so our bodies like our meates are mortall and corruptible; and therefore following our Sauiours counsell, let our chiefe care be for our immortall soules, and to labour, not for the meate that perisheth, but for that which en∣dureth * 1.500 to euerlasting life. Finally let vs remember, that this our food is part of that allowance which our heauenly Father giueth vnto vs as his hous∣hold seruants, that being strengthened heereby, we may more cheereful∣ly doe him seruice, in performing those duties which he requireth of vs; and therefore as God maketh his creatures to serue vs, so let vs dedicate and deuote our selues wholly to the seruice of our great Lord and Cre∣atour, vsing so his blessings, as that they may bee helpes and furtheran∣ces, and no impediments and lets, vnto the well-performing of all Chri∣stian duties.

§. Sect. 5 Of the duties which ought to bee perfor∣med at our meales; & first, that wee vse Gods creatures with tempe∣rance and so∣briety.

And these are the duties which we are (as much as conueniently wee can) to performe before or at the beginning of our meales. The duties which we are to practise whilst we are eating and drinking, are diuers. First our care must be, that wee vse the creatures of God with temperance and sobriety, so as they may serue for the satisfying of our hunger, and the sustentation and strengthening of our fraile nature (which if it be not mis∣guided by our corruption, is in it selfe content with a little) and not tend to their weakning and disabling vnto all good imployments; for the fee∣ding and refreshing of our bodies, that they may bee fit seruants for our soules in all Christian duties, and not the filling and glutting of them, whereby they become till they be emptied, vnprofitable burthens to the soule, and good for nothing but sloth and sleepe. Now this temperance must shew it selfe in two kinds; first, in our prouision; and secondly, in the applying of it to our owne vse. Our prouision of meates and drinkes ought not to be ouer-costly and curious, excessiue and superfluous, which becommeth not Christians which professe sobriety, but rather heathens, epicures, and belly-gods, who place a great part of their happinesse in pampring their flesh with all kinds of voluptuousnesse. But ordinarily our

prouisions ought to be competent, not excessiue and curious; and rather sauour of frugality, then of lauish, waste, and prodigall superfluity. Yet that our Christian moderation and frugality may not be pretended and abused of any as a maske, to hide vnder it, their base and sordid auarice and niggardlinesse, we are in this temperance of our prouisions to obserue these cautions. First, that therein we haue respect to our place and calling, our meanes and ability, making our prouision for our tables so, as it may be fitting and suteable in these respects; on the one side not exceeding our meanes, seeing frugality is the nurse and fountaine of true bounty, and on the other, that it doe not come much short of them, our charge and other necessary expences being considered. And thus Dauid a King numbreth it among Gods speciall fauours, that he had not only giuen him sufficient maintenance and conuenient food, but had thorowly furnished his table as beseemed a King, and had not onely filled his cup, but caused it also to * 1.501 ouerflow. Secondly, that we haue respect to the times: for howsoeuer or∣dinarily our moderation must be bounded with parcimony, yet at times extraordinary, as at our solemne feasts, and when we giue entertainment, either to strangers, or our superiour friends much respected of vs; it must inlarge it selfe euen vnto liberality and large bounty. And thus Abraham feasted his friends at the weaning of Isaac; and Leui is said to haue made * 1.502 a great feast to giue our Sauiour Christ entertainment; and our Sauiour himselfe at the marriage-feast turned the water into wine by miracle, that there might be sufficient plenty. Thirdly, wee must take heed, that our * 1.503 moderation in our prouisions tend to the maintenance, and not the decay of good hospitality, which is so much commended vnto vs in the Scrip∣tures. * 1.504 Neither doth one vertue or Christian duty, if it be right & true, ex∣clude another, but cōtrariwise are inseparably linked, giuing to each other mutuall support and ayde; and they which seeme to be in this number and doe not thus, are but shaddowes, false and counterfeit. Fourthly, we must be carefull that it be no hindrance to the poore, and to the workes of mer∣cy and Christian charity, but contrariwise what we saue by this modera∣tion in prouision, from that which our state and ability might wel affoord to spend, we must not hoord it vp for our priuate vse, but liberally bestow it in almes-deeds and other religious and Christian vses, knowing that our riches are not absolutely our owne, but lent vnto vs of God, to be imployed for the glory of our Master, and good of our fellow-seruants.

§. Sect. 6 That we must be temperate and moderate, in respect of the quantity of our meates and drinkes.

But especially our temperance and Christian moderation must shew it selfe in our eating and drinking, and that both in respect of the quantity and also the quality of our food. First, for the quantity, our care must be, that we at least ordinarily eate and drinke no more then is fit for the suffi∣cing of nature, and the preseruing of our health and strength. For how∣soeuer some may lawfully haue their tables thorowly furnished, yet none may rise from them with full and glutted bellies; though our cups with Dauids, may be filled till they runne ouer, yet the ouerflow must not bee into our owne bellies, and much lesse mount so high as to our heads, but like Salomons cisternes, they must haue their waste into the streets, and * 1.505 serue as fountaines to water and refresh the thirsty lands. Though it be a blessing of God promised vnto the faithfull, that they shall eate in plenty, and * 1.506

be satisfied, that they may take occasion thereby to praise the name of the Lord for all his bounty and goodnesse; yet it is a fearefull curse and heauy iudgement, to be giuen ouer vnto our owne carnall appetite, and a grie∣uous sinne to minde so our bellies, as that we take more care and paines to please them, then to please God; which is to be a right belly-god indeed, to be transformed from men to beasts, who are led more by their sense and appetite, then by reason and Religion, and haue their gluttonous panch the chiefe state of their soules, and not in their head and heart; herein like as Clemens compareth them to the sea-Asse, which onely among all other * 1.507 liuing and sensible creatures hath his heart in his belly, as the Philosopher hath obserued. It is true that we may lawfully vse the creatures, not only for the necessity of nature, but also for our comfort and seasonable delight; and that we may at some times more then other, take our liberty to feed * 1.508 vpon them more liberally, as at the time of our feasting and reioycing one with another; for it is one chiefe end of the blessing of plenty, that wee should haue the fruition and benefit of it; and a punishment which God threatneth for sinne, that the people should be scanted in their food, and haue only sufficient for necessity of nature, to hold life and soule together, but not enough to satisfie the appetite and strengthen the body. But to exceede in gluttony, and to pamper the belly with superfluous excesse; to surcharge the stomacke, and to oppresse the minde and heart; to make the body with too much eating and drinking heauy and lumpish, and the minde dull and blockish, is neuer seasonable at any time, nor suiteable for * 1.509 any person. For this is expresly forbidden in many places of Scripture, and of our Sauiour Christ himselfe by a speciall Mandate and Memento; Take heede to your selues, lest at any time your hearts be ouer charged with surfetting and drunkennesse, and so that day come vpon you at vnawares, &c. So that we are with equall care to auoyd excesse in meates as well as drinkes; for * 1.510 howsoeuer drunkennesse aboue gluttony exposeth to worldly shame, be∣cause it hath not so many colours and excuses to hide and couer it, and hath not, like the other, the wits at home to make apologies in its owne defence; yet is it no lesse to bee auoided, as being a sinne alike odious vnto God; and pernicious and hurtfull vnto vs, and our poore neighbours. For it is a shamefull abuse of Gods rich bounty, when wee take occasion thereby to disable our selues vnto the duties of his seruice; and a miserable seruitude which we bring vpon his good creatures, when as we make them serue our filthy lusts. It is a notable meanes to weaken * 1.511 our bodies, and fill them with diseases, to impaire our strength, and shor∣ten our liues. It filleth them with crudities, noysome humours, and dan∣gerous obstructions, quencheth the naturall heate, dulleth the senses, and deaddeth both the vitall and animall spirits. And consequently, it disa∣bleth all the faculties of the soule vnto their functions and operations, see∣ing it worketh by the body as by its instrument, and so maketh it vnfit and vnable, slothfull and sluggish vnto all good duties. It maketh vs slaues vn∣to our meates and drinkes, ouer which God hath made vs Lords and ru∣lers, and hurtfull and iniurious vnto the poore, whilest we deuoure that portion of our superfluity, which God as their right hath allotted vnto them. It maketh vs foolishly, for a short delight, which lasteth no longer

then the meate is in eating and swallowing downe, to indure many houres grieuances through the discension of the belly, the oppression of the sto∣macke, the paine of the head, yea oftentimes dangerous surfets and sick∣nesses accompanying them which hazzard life it selfe. Yea in truth, for a forced and false delight▪ (for what true pleasure is there in eating and drinking, when hunger and thirst are fully satisfied?) it forfeiteth that pleasure of the meale following, making vs to forgoe our meate, or to eate it with loathing, which would be equally delightfull with that which went before, if wee came vnto it with like appetites. Finally, this worse then brutish delight, which is so short and momentany, depriueth vs of those heauenly ioyes which are euerlasting, and plungeth vs into woes and miseries which neuer haue end, whilest it armeth the flesh against the Spi∣rit, and inableth it to foyle and cast vs head-long into many sinnes, as our Sauiour hath implied in the parable of the rich glutton, who tooke his * 1.512 chiefe pleasure in going richly apparelled, and faring deliciously eue∣ry day.

§. Sect. 7 Other directi∣ons concer∣ning the quan∣tity of our meates and drinkes.

Now for the quantity of our food which euery one ought to eate and drinke, no certaine rule can be giuen, no more then wee can appoint any one size of apparell to fit men of all statures, seeing one mans stomacke, health, and strength, requireth more, and another mans lesse, and that which is but sufficient to satisfie one, is excessiue and superfluous to ano∣ther, and would cause him to surfet with too much fulnesse. And therefore the proportion of our meates and drinkes is to bee measured vnto euery one by Christian prudence, which we may helpe by obseruing these gene∣rall rules. As first, euery man must carefully obserue out of his owne expe∣rience, how much is ordinarily sufficient for the nourishing of his body, and the preseruing and increasing of his health and strength, and keepe himselfe vnto this proportion as neere as hee can, not pleasing his greedy appetite, by adding to this sufficiency that which by experience he findeth to be superfluous and more then enough. Secondly, that being in health and strength, or troubled with such infirmities, which cause greater appe∣tite then good disgestion, they doe not fully satisfie hunger, nor eate so much as the stomacke craueth, seeing this fulnesse within a few houres will turne to a superfluous burthen, and this enough will proue too much; but they must (as we say) rise with an appetite, and not make such a churles feast as we can eate no more. For heerein Christian temperance is exer∣cised, when we stint the stomacke of its desire, and teach it good manners, following heerein the direction of reason, and not (like bruite beasts) of sense and appetite. In which respect, one giueth this rule, that our ordina∣ry * 1.513 diet should be a daily abstinence, and our refection without all glutting satiety; for it profiteth not to goe two or three dayes with empty bellies, if afterwards we surcharge them with too much fulnesse, and recompence our fast with saturity and excesse. Lastly, seeing the end of our eating and drinking is, that we may bee fitted and better inabled for the seruice of God, in the common duties of Christianity, and the particular duties of our callings, wee must therein respect grace as well as nature, the glory of God, as well as the preseruing of our health and strength, and the thri∣uing of our soules, as well as the nourishment of our bodies. In which

regard, the best rule of Christian moderation in our diet is, that we eate and drinke so much onely, as may make vs fit to serue God in religious duties, as hearing, reading, conferring, praying, and in the duties of our callings, that we may, hauing our spirits refreshed, and our strength repai∣red, more cheerefully and vigorously vndertake and performe them; and not so much as dulleth our spirits, and maketh our bodies heauie and slug∣gish, whereby we faile of our ends, and become lesse fit for any good du∣ties. And this the wise Salomon requireth euen of Princes themselues, that * 1.514 they eate in due season, for strength, and not for drunkennesse. And our Saui∣our Christ would haue vs so to eate and drinke, as that thereby we should * 1.515 not be disabled vnto continuall watchfulnesse and prayer. To which pur∣pose one saith well, that when we rise in the night to prayer, our stomakes * 1.516 should rather vpbraide vs with their emptinesse, then with their crudities and indigestion. And as we must auoide excesse in quantity, so also in va∣riety; not that it is vnlawfull to eate of diuers dishes, so farre foorth as it will stand with our health and strength; but that we doe not too much af∣fect it, and pitch our studie vpon it. For if wee doe, it will be a notable meanes to draw vs on to excesse and gluttony, when as hauing eaten enough, we will still feede on new and more dainty dishes then the former, because we would please our taste with this variety. It is a notable meanes, vnlesse we haue Ostridge stomackes, to disturbe concoction, and impaire the health, when we make them like a Noble mans kitchin, furnished and fraughted with all varieties which land and sea can yeeld vnto them, ium∣bling together (like wares in a Brokers shop) things of a farre different na∣ture, some whereof are of easie disgestion, and some of hard, and some al∣so of a middle nature; as if herein also they would make this Microcosme and little world of man, like vnto the greater world, containing in it, at least, some small fragments of innumerable creatures. Finally, as it is hurtfull for the body, so not good for the soule, the which is wained from spirituall comforts, whilest it is too much affected with these carnall de∣lights. For as one saith, When the body is resolued, and as it were, melteth * 1.517 in this pleasure of refection, the heart is loosened vnto vaine ioy and sen∣suall delight.

§. Sect. 8 Of moderation in respect of the quality of our meates.

In respect of the qualitie of our meates and drinkes, Christian tempe∣rance and moderation must be vsed, in bridling our appetite and taste, that they doe not licourously long after, at least in our ordinary dyet, such as * 1.518 are curious and costly, daynty and delicious, which was the sinne of the rich Glutton, who in the parable was condemned vnto hell, and tormen∣ted in that part wherein he had chiefly offended. For howsoeuer it is lawfull for all men at some times to feede vpon the choysest of the crea∣tures, if the cost exceede not their state and meanes, and if they bee not much affected, but come into their way without any great care or trou∣ble; and though it be lawfull at all times for those that are weake and sick∣ly, * 1.519 and cannot safely eate courser and and ordinarie meates, to prouide, if they be able, such dainties and meates of good nourishment and easie concoction, as will agree with their stomacks; yet for those that are healthy and strong, it is not lawfull that they should, with the rich Glut∣ton, euery day fare deliciously, nor conuenient, though it were lawfull,

to doe it often and ordinarily, seeing he who will doe all that is lawfull, * 1.520 will within awhile doe also that which is vnlawfull; he that will walke vp∣on the brinke, is still in danger of falling into the water, though yet he be vpon firme ground; and hee that will stretch his desires to the extreme bor∣ders of vertue, is within one step of vice, the which was typically implied at the giuing of the Law, where the Lord forbiddeth the people, not only to come into the Mount, but also to touch the borders of it. And there∣fore if we would shun intemperance in diet which is vtterly vnlawfull, we must moderate our appetite euen about those things which are lawfull; and auoide carefully all meanes that tend vnto it. Among which, one of the chiefest is delicacie of meates, which draweth on the appetite vnto ex∣cesse, with the strong Cable of bewitching delight. And not much lesse dangerous are pleasant sawces curiously cooked; both which are to be or∣dinarily shunned of all who would be temperate in their diet. For as wee cannot attaine vnto Iustice by coueting much wealth, nor vnto tempe∣rance by the meanes of intemperancie; so neither (as one saith) can we be * 1.521 brought vnto a Christian-like course in our diet by curious-cooked cates, and alluring delicacies. In which regard the same author saith, and Socrates * 1.522 long before him, that we are to take heede of those meates, which allure vs to eate when we are not hungry, and of those drinkes, which intice vs to drinke when we are not thirsty, because like witchcrafts they delude our appetites, the deuill the great deuourer of mankind, hauing a great hand in them. For howsoeuer all things were made for man, yet it is not good for him to vse all things, nor at all times, but the circumstances of time, occasion, manner, and other relations and respects to the things vsed, are of great moment to make them profitable or hurtfull. Adde heereunto that these dainty cates require much expense of time, and trouble both of body and mind in those that prouide them, which made Epicurus the Phi∣losopher himselfe, who placed mans chiefe felicitie in voluptuous pleasure, in teaching rules of diet, which might bring with it most delight, to ap∣point notwithstanding vnto his disciples for their ordinary diet, herbes, rootes, fruits, and common fare, because these were at hand and easily cooked, whereas the tedious trouble in prouiding dainty fare is so great, that the short delight of fruition will in no sort recompence it. And how much more then should we, who professe Christianity, restraine our appe∣tite from affecting these delicacies, euen for conscience sake; seeing, if not we our selues, yet some other for vs (which charity maketh much alike) doe spend the strength of their minds and bodies, in making and cooking these curious prouisions, and waste and mis-spend their precious time, for the base purchase of these voluptuous pleasures? And as they require great labour and expence of time in him that prouideth them; so also excessiue cost in him who payeth for them; in which respect I appeale vnto their consciences, with what comfort they can hope to appeare before their Iudge, calling them before his Tribunall to giue vp their accounts; when as it shall appeare that they haue consumed so many of his Talents en∣trusted vnto them, in riotous and dainty cheere; and haue bestowed so little vpon the poore members of Iesus Christ, to supply their necessities and keepe them from famishing. Now how little profit doe they purchase

vnto themselues at these deare rates? If indeed by bestowing treble cost * 1.523 vpon their diet, they could but double their strength, health, and all their abilities both of body and minde, and so become twice themselues, and as much outstrip other men in these things, as they exceede them in these costly curiosities, they should haue laid out their moneys vpon a reasona∣ble good purchase; but wee see the cleane contrary in daily experience; namely, that those who ordinarily feede on couerser fare, haue good com∣plections and sound temperature, and are healthy and lusty, strong and vigorous for all manly imployments; whereas the other looke pale and thin, as though they had but single nourishment by their double cost, and are so effeminated in their mindes with luxury and excesse, and disabled in their strength, that they are more fit for venereall courtings, and to com∣bate before a Carpet, then for any manlike exercises or martiall atchieue∣ments. Yea oftentimes by glutting them with these dainties, they fill their bodies with diseases, as gowts, palsies, stone, collicke, and sicknesses of all sorts, from which a more spare diet, which commonly accompanieth cour∣ser fare, would haue priuiledged and exempted them.

CAP. XXV.

Of diuers other duties which wee ought to performe at our meales.

§. Sect. 1 That we ought to be content with our al∣lowance.

OTher duties there are which at our meales ought to bee per∣formed, in which I will be more briefe and sparing, because I haue beene larger in the other then I purposed, the excesse of diet in these times drawing me on, and making me also exceed in prescribing rules of moderation. The next duty then which we are to obserue at our meales, is, that we bee contented with our cheare, as being that portion which God in his wise prouidence hath thought fitting for vs; and not suffer our mindes to surfet by feeding on idle wishes of better cheere, when our sensuall appetites are stinted with ordinary fare and short commons. Neither let vs murmure and repine because we haue such meane allowance, nor enuie others their full tables; much lesse let vs (as it is the manner of many nice wantons) excuse our too little or too meane fare, when euen their owne consciences tell them that they haue too much, yea, when they are so proud of their cheare, that their dispraises serue but (as their salt meates to their drinkes) to draw on their ghests to giue more commendations. Nor yet let vs (like the same persons vpon other occasions) fret and fume when as our meate is not so curiously cooked as standeth with our nice appetite, chafing as much at the small errours of the Cooke, as if the good of the Common wealth, and our owne safetie and saluation wholly rested on it. But let vs that professe Christianity leaue these vanities, and learne of the Apostle to be contented * 1.524 with such food as sufficeth nature, and is fit to preserue our health and strength; for if we would but consider how vnworthy wee are of the least part of our prouisions, and how farre the smallest of Gods fauours doe exceede our greatest deserts: and how many of Gods deare children come

farre short of vs in these his blessings and testimonies of his loue, we should finde iust cause of turning our murmuring and repining into pray∣ses and thanksgiuings.

§. Sect. 2 That we may be merry at our meales.

Thirdly, so farre as will stand with Christian grauity and the occasions that shall be offred, wee must be merry at our meales; for seeing then the Lord conferreth his blessings vpon vs, and giueth vnto vs these testimo∣nies of his loue, shewing that hee watcheth ouer vs with his prouidence to preserue and nourish vs, it is a time of reioycing in the fruition of his fauours. And this is one speciall end for which the Lord giueth vs his benefits of meate and drinke, that in eating and drinking wee should de∣light * 1.525 our soules in inioying the fruit of our labours; and therefore hee hath bestowed vpon man, not onely bread and meat to nourish and strengthen him, but also wine to make his heart glad, and oyle to make him looke with a chearefull countenance. Which liberty and comfort of reioy∣cing * 1.526 at their meales, the holy Saints of the Primitiue Church tooke vnto themselues, and breaking bread from house to house, did eate their meate with * 1.527 gladnesse and singlenesse of heart, praysing God in the fruition of his be∣nefits. Againe, the chiefe end of our eating and drinking is, that being thereby refreshed, we may be made more fit for the duties of Gods ser∣uice; now the body is no more cheared with wholesome meates, then the heart and mind with honest mirth, and consequently the one is no lesse profitable then the other. Neither is it onely necessary for the soule, whose refreshing and recreation consisteth in delight, but also for the body and preseruing of health; and therefore mirth is worthily esteemed one of the chiefe doctors amongst Physicians, because if it be seasonable and mo∣derate, it cheareth the spirits, and so causeth better concoction; whereas contrariwise, melancholy and lumpish heauinesse, damping and dulling them, doth turne much of our nourishment into the same humour. But yet our care must be, that as wee season our meate with mirth, so our mirth with the salt of grace, that wee may glorifie God in it, who is the chiefe cause of our reioycing; and mutually profit one another. In which re∣gard, we must take heede that our liberty burst not out into licenciousnes, and that wee doe not make our selues merry with prophane iests, by abusing the Scriptures, and taking Gods holy name in vaine; nor with ribauldrie and scurrilous conceits, which tend to the corrupting of ma∣ners, and the poysoning of our owne hearts and theirs that heare vs; nor with biting and bitter gibes and frumps, which wound the good name of our neighbour, and as much vexe his heart with anger, griefe and dis∣content, as wee are delighted with the salty wittinesse of the conceit. Finally we must be carefull (because here going with the winde and tide, we may easily ouer-shoote our selues) that wee bee not immoderate in our mirth, but keepe our selues within the bounds of sobriety, lest our mirth degenerate into phrensie, and so iustly incurre the Wise mans cen∣sure, I said of laughter, It is madde; in which respect it is fit, that wee bee * 1.528 carefull to keepe the reines still in our hand, that we may checke and curbe in our mirth when it beginneth to gallop, lest it giue vs a fall, and cause vs to discouer much weakenesse and infirmitie. But as the Lord is the cause of our mirth, so hee must bee the chiefe end of it; and as our

reioycing is of and from him, so it must bee for him and in him; accor∣ding to that of the Apostle, Reioyce in the Lord alwayes, and againe, I say, * 1.529 Reioyce; so that wee may reioyce, euen with a double ioy, not onely in spirituall, but also in ciuill and temporall things, if our ioy and mirth be honest and harmelesse, witty, without the froth of vanity; and so ingenu∣ous and charitable, that it tend not onely to make our selues merry, but to delight them also that beare vs company.

§. Sect. 3 Of our confe∣rences and dis∣courses at our tables.

The fourth Christian duty to be done at our meales, respecteth our spee∣ches and conferences, vnto which is required that they be profitable, ten∣ding to make vs more holy and religious, or more wise and morally ver∣tuous; or more liuely and cheerefull vnto the performance of all good du∣ties. The first kinde of Colloquies and discourses are chiefly to bee pre∣ferred, seeing wee must first seeke the Kingdome of God and his righteous∣nesse, * 1.530 and worldly things in an inferiour place, which are incomparably of lesse worth. Of which conferences wee may reape more fruit and be∣nefit then of our bodily nourishment, seeing that preserueth the outward man onely, but these are the spirituall food and repast of the soule, which is by much the more excellent part; that is but perishing food which corrupteth, and wee with it, but this food of our soules will indure to life eternall. Now because, our hearts being barren in good meditati∣ons, wee cannot easily finde out vpon a sudden, fit matter for these dis∣courses, and when wee doe, are easily put out, and drawne vpon euery occasion to fall againe to worldly and idle talke; therefore it were good for vs to thinke before-hand on some profitable subiect whereon wee may discourse and conferre; or at least, that wee doe lay hold on the best op∣portunities that for the present are offered vnto vs, and slightly passing ouer things which are impertinent and vnprofitable, as wee doe those meates which doe not please vs, pitch vpon that which best maketh for our purpose, and make our spirituall meale of it, as beeing that wholesome and well-rellishing dish, for which, putting all the other backe, wee haue all the while reserued our stomackes. But though these religious conferences at meales bee most profitable, yet may wee also lawfully talke of ciuill and morall points; yea, euen of our owne af∣faires and ordinary businesse, or things some way pertinent to the bette∣ring of our selues, or some in our company, either for the increasing of our wisedome and prudence, or the fitting of vs for action and imploy∣ment, especially when wee obserue that our company cannot bee easily drawne to entertaine such speech as wholly tendeth to piety and Reli∣gion. Yet may wee, as occasion serueth, powder euen these discourses with piety, and lying (as it were) at the spirituall lurch, take all good aduantages to insert and interlace into these discourses something pro∣fitable for the soule, and to bring, as much as wee can, ciuill premises to pious conclusions. Finally, it is neither vnprofitable nor vnseason∣able, if our speeches at our meales doe sometimes tend to the refresh∣ing of our wearied mindes after serious studies, with pleasant con∣ceits and honest mirth, because though these bee of no great worth in themselues, yet they looke to things of more value, and serue as helpes and meanes to fit and prepare vs for imployments of an higher nature.

The which, being a thing which wee chiefly ayme at in taking our re∣past, and in refreshing thereby both our mindes and bodies, I dare not exclude all pleasant discourse from such meetings; for though wee may not make our spirituall meale of such light meates, yet may they well serue as sawce to quicken our appetite; and though wee may not dwell in such merry conceits; yet when our wits are dulled and blunted with more serious discourses, wee may vse them (as the Israelites did the Philistines forges) for our necessity, and descend vnto them for a while to sharpen our tooles. The which course in our conferences I doe not commend as most excellent in it owne nature: for it were to be wished that wee were so spiritually and heauenly-minded, that our hearts might be at all times euen rauished with delight, when wee are exercised in high and holy meditations and speeches, or bringing them to their full effect in our workes and actions; but I onely allow it as lawfull and well agreeing and suteable to our present estate full of frailty and infirmitie. Vnto which, hauing respect, I will conclude this point with this one caueat; that neither in matters appertaining to Religion nor ciuill wisedome, we doe in these table-conferences, either propound or admit knotty and hard questions, or polemicall disputes, and difficult and subtill controuersies, both because these often-times through pride and ouer-eager handling, doe heate the heart, and cause wrangling and contention; and also because they are not suteable and seasonable to the time and the ends at which wee ayme. For it is a time of refection and refreshing, and not of toyle and labour either to body or mind, and we must let our bowes stand vnbent, that they may afterwards be more fit for shooting, and not be still drawing our ar∣row to the head. It is a time to recouer our spent spirits, & not to consume and waste them; which will not onely make our mindes vnfit for imploy∣ment (for if we toyle them when they should rest, they will bee dull and slothfull when they should labour) but also much hurt our bodies and im∣peach our health, whilst these ouer-earnest discourses about points of great difficultie, doe disperse the naturall heate, and dissipate the spirits, calling them away from the worke in hand, to assist the soule in the exercise of the braine, and so cause ill concoction and indisgested crudities.

§. Sect. 4 Of the choyce of our compa∣ny at our meales.

The last duty in our eating and drinking respecteth the choyce of our company: for if we be of ability, it were to be wished, that we would fol∣low * 1.531 Iobs practice, who would not eate his morsels alone, making to this end choyce of fit company to consort with vs. Neither is it commendable in a Christian to keepe open house for all commers, and so to make it worse then a common Inne, a cage of vncleane birds, and a place of all mis-rule and disorder, which was the hospitality of able men in the dayes of igno∣rance, who are more to be praised for their bounty and zeale to house-kee∣ping, then for their piety and prudence. But seeing our ghests must be our companions for the time, of which there ought to be made great choyce; therefore besides those whom bonds of society, kindred, trading and com∣merce, and such like respects; and those that resort vnto vs as strangers, or by some casuall and extraordinary accidents; wee are in our common course, as neere as we can, to make choyce of such only, as are knowne vn∣to vs (at least in the iudgement of charity) to be vertuous and religious; and

among these, such especially as are most fit for our spirituall trading, either to make vs more rich in knowledge, faith, obedience, and all spirituall gra∣ces, or at least to be inriched of vs. By which kind of meetings we might re∣ceiue singular comfort and benefit, seeing this good society and kind fami∣liarity betweene Christians, is a notable bond of loue, and an excellent and effectual meanes for the mutual stirring vp of Gods graces in one another, and for their strengthning & incouraging vnto euery good duty. In which respect it were much to be desired, that that ancient custome in the Primi∣tiue Church, of loue-feasts among Christians, were more in vse in these * 1.532 dayes, that we might not so deseruedly lye open to that aspersion of world∣lings, namely, that where Religion is planted, there all good neighborhood and friendly meetings are almost quite laid aside. To which end let vs take notice of the causes of this decay, that so they being remoued, this commu∣nion and fellowship among the faithfull may be restored. And first, when men are wholly carnall, and set altogether on fleshly delights, it is no mar∣uaile if they take pleasure in one anothers company, seeing they are mutual helpers in this worldly ioy; and so if we were in any perfection spiritually minded, we would take much more delight in consorting together, be∣cause it would tend much to the increasing of our Christian comfort; but when by the preaching of the Gospell those carnall ioyes and vnlawfull pleasures are so cryed downe, that some forbeare them out of conscience, and some, to auoyd the shame of profanenesse; there followeth a breach of society and familiarity, because the bond is broken that held it together. The which is not repaired and re-vnited, till in stead thereof there be a spirituall bond to linke vs together; and this being so weake among most Christians, which still remaine more flesh then Spirit, it is no maruaile, if there be seldome any good meetings, seeing the bond is no stronger of such society and familiarity; whereas if they were more spirituall, they would finde in them more spirituall ioy, and so entertaine them with more ardencie of affection. Another cause, which is but a branch of the former, is, that in the time of the Gospell, carnall loue, which was of old a strong bond of fellowship, is not so hot and strong as it was, neither to mens persons, nor yet to the pleasures of sinne and delights of the flesh; nor spirituall loue so feruent as it should be, either vnto our neighbours them∣selues, or yet to Christian conferences, religious duties and exercises, and those sweet comforts which we should take in mutuall society, and should be the chiefe motiue to bring vs together; for were we inflamed with this ardent loue, it would make vs greatly delight in one another, and to seeke all good occasions of such sweete society.

§. Sect. 5 Of the mani∣fold abuses of our feasting one another.

Vnto these we may adde the many abuses of these meetings, which are notable meanes of their dissolution; as because we faile in the maine ends of them, not chiefly ayming at our spirituall good, and that we may mu∣tually stirre vp Gods graces in vs by Christian conferences, edifie and strengthen one another vnto all good duties, and reioyce together in the Lord by setting foorth his praises, the which were the ends that the Saints in the Primitiue Church propounded to their feasts of loue; but for the most part inuiting one another to pamper the belly with good cheere, and to please the flesh with carnall pleasures, which leauing behind them a

sting of conscience, it is no maruaile if we take small comfort to meete af∣ter this manner often together, seeing the sweete is exceeded by the sowre; and keepe our hand from tasting of the honey, which indangereth vs to be wounded with the sting of sinne; and though it be sweete in the mouth, yet is turned in the disgestion into bitter choller. And as wee faile in our ends of meeting, so also in our carriage, when wee are met together, in which regard we iustly deserue the Apostles censure, that wee come together * 1.533 not for the better, but for the worse. For either the time is spent in idle and vaine talking, vnprofitable discourses, hurtfull inuitations, to excesse in eating and drinking. Or if some religious conference bee admitted, yet through pride and want of charity it is often crossed of the mayne ends. For not being, as we ought, fast linked together in the bond of loue, euery difference in opinion disioynteth our affections; and wanting charity to beare with one another, and humility to thinke that we may erre as well as our brethren, or patience to waite vpon Gods leasure till he be pleased to reueale the truth vnto them as well as vnto vs; and vnanimity to walke * 1.534 by the same rule, and minae the same thing, whereto we haue already attained; we commonly take delight to spend our speech in questions and contro∣uersies, and in shewing wherein we dissent, rather then wherein we agree, which oftentimes draw men to heate and contention, yea to wrangling and hard speeches, which alienate their hearts, and make them part more cold in loue, and remisse in friendship, then when they met together. Whereas if selfe-loue did not wed them to their own opinions, and pride made them not impatient that any should dissent from them, but that in charity and Christian humility, they desired to edifie one another, not so much desiring to make them their schollers in imbracing their priuate opinions, as the Disciples of Christ, by knowing better the mayne points of Christian Religion, or more conscionable in imbracing holinesse and righteousnesse in their liues and conuersations; there would bee much more fruit and benefit of such conferences, and much more incourage∣ment vnto our often meetings. Finally, the great cheere, and excessiue cost, and trouble to prouide it, which is commonly vsed at these mee∣tings, is one speciall cause why we meete so seldome. Which though all mislike and speake against, because they cannot meete often that meete so chargeably, their state and meanes being not able to beare it, yet it fareth heerein as in the case of braue apparell; all complaine of it because of the cost, but none will reforme it because of their pride; whereby in their mutuall entertainement, one seeketh to out-vie another, till at length it come to that height of excesse, and groweth so ouer-chargeable to their purse, that they leaue off such meetings altogether. Let no man therefore complaine of the hardnesse of the times, which will scarce affoord meanes of necessary maintenance, and much lesse of entertaining our friends to eate and drinke together. For howsoeuer it may bee true that these times will not beare vs out, if wee bee resolued to bee still excessiue in our cheere and cost; yet if wee would chiefly ayme in our meetings, at the maintaining of loue, comfort and ioy in one anothers company, stirring vp Gods graces in vs, and our building vp vnto all good du∣ties; I see no cause why wee should not, to inioy these Christian com∣forts

and spirituall benefits, be contented with lesser cheare in our neigh∣bours house, then when wee eate our meate solitarily at home; and consequently, no reason why the hardnesse of the times should bee pretended, vnlesse our hearts bee more hard then they, and will by no meanes be reclaimed from this fault of excesse. Now as we are for these ends to inuite one another, so are wee especially according to our ability to make the poore our ordinary ghests, because therein wee shall doe a worke of mercy acceptable vnto God, who hath giuen vnto vs our greater prouision, that wee may impart it vnto those who haue lesse, and out of our plenty minister vnto them that want necessaries. And thus our Sauiour requireth, that when wee make a dinner or supper, wee should * 1.535 not inuite our friends, brethren, kinsmen and rich neighbours, namely, not to these ends, eyther to receiue recompence by the like inuitation, or to approue our charitie, seeing men out of naturall selfe-loue or car∣nall affection, may doe the like; but the poore, maymed, lame and blind, because they being vnable to make any recompence, it will bee a good signe, that wee doe it out of simple charity, and pure respect vnto Gods Commandement, and not out of selfe-loue, and such respects as are na∣turall and worldly. And this was Iobs practice, who as hee did not eate * 1.536 his morsels alone, so the ghests whereof hee made choyce, were the poore, widdow and fatherlesse, as he professeth. Which example if wee imitate, we shall in them feede Iesus Christ himselfe, and be richly re∣warded * 1.537 at his appearing. Or if wee cannot inuite all to our table whom wee desire to relieue; our care must be to send, according to our ability, such reliefe as wee can spare from our selues and families, vnto those whom we know doe stand in neede; for though God alloweth vs to eate * 1.538 the fat, and drinke the sweete, yet withall hee requireth, that wee send portions vnto the poore for whom nothing is prepared; according to the example of the Iewes at their feasts of Purim, who sent portions one to another, and gifts * 1.539 to the poore. To which end wee ought to vse all good prouidence and frugality, not suffering any thing to bee lost, though we haue neuer so much; for if our Sauiour, after that hee had fed the poore by miracle, though he was able as easily to haue done it againe, yet would not let any thing bee lost of his prouision through negligence, but would haue all the remainder reserued for another time; then how much more should * 1.540 wee be prouident, whose bounty is limited by our meanes, that we may releeue those poore, who are still hungry, and neede our help for their comfort and reliefe?

§. Sect. 6 That after our meales we must shew our thankefulnesse by praysing God.

And these are the duties which ought to bee performed at our meales. The dutie to bee performed afterwards, is true thankefulnesse in the heart, and outwardly expressed both by our words and actions. Vnto in∣ward thankefulnesse of the heart is required, that wee know and acknow∣ledge that wee haue receiued our foode at Gods hand, and that by his bounty and gracious prouidence we are fed and nourished, and not by our owne policy and power, industry and labour. The which Moses pres∣seth * 1.541 vpon the Israelites to make them thankefull; for if wee know, that God of his rich mercy hath bestowed these blessings vpon vs, and hath fed and nourished vs with his good creatures, it is a notable meanes

to make vs also acknowledge it, with all due thankfulnesse. Euen as con∣trariwise when we take no notice of this bounty and prouidence of God in feeding vs, wee are ready to sacrifice vnto our owne nets, and to as∣cribe the prayse of our prouision to our owne wisdome, and indeuours, * 1.542 and so to make Idols of them. And of this we haue an example in the Is∣raelites, who receiued Gods blessings for their vse, but not as frō his hand, * 1.543 and therefore were not thankeful vnto him, but gaue the praise to their lo∣uers. The which vngratitude God will punish by depriuing vs of his blessings, that by our wants we may be driuen to goe vnto him by prayer for a supply, who in the time of plenty would not goe vnto him by thankesgiuing, as not acknowledging the Author of these benefits; the which also the Lord threatneth against his people of Israel in the same place. Secondly, vnto this inward thankfulnesse there is required, not * 1.544 onely that wee know and acknowledge the Lord to be the Author of our food and nourishment habitually, but that we also actually remember this his bounty and goodnesse, and hauing them in fresh memory, that vpon all new occasions we blesse his name for them: According to that commandement: When thou hast eaten and art full, then thou shalt blesse the * 1.545 Lord thy God, for the good land which he hath giuen thee; beware that thou for∣get not the Lord thy God, &c. Outwardly vnto this thankfulnesse is required, that wee expresse it, first, by our words, in returning thankes and praise vnto God for our food and nourishment, and for all other good blessings spirituall and temporall which wee haue receiued at his hands; the which in companie is to be performed by one as the mouth of all the rest, and most conueniently by the master of the family and feast; and ioyntly to∣gether, as occasion, company and other circumstances will permit, by ad∣ding hereunto singing of a Psalme, according to the example of our Sauiour Christ himselfe at his last Supper with his Apostles. Secondly, we * 1.546 must expresse our thankefulnesse outwardly in our workes, in imploying that strength which wee haue renewed by our nourishment, in the seruice of God, by performing the generall duties of Christianity, and the spe∣ciall duties of our callings, that by both wee may glorifie his most holy name, who hath so graciously fed and nourished vs. For if wee expect this at the hands of our seruants; that being nourished at our cost and finding, they should not waite vpon themselues and spend their time a∣bout their owne pleasures, but in our seruice from whom they haue their maintenance; which if they neglect, we are ready to turne them out of the dores, as vnprofitable drones good for nothing, but to liue vpō the spoile of our goods: thē how much more wil the Lord, who is a much more absolute owner then we, iustly require at our hands, that after he hath refreshed vs with his creatures, we doe not spend our strength in fulfilling the lusts of our owne flesh and the pleasures of sinne, but imploy it in all such good duties, as most tend to the aduancement of his glory from whom we haue all our maintenance? And so much concerning the second kinde of cessati∣on from our labours; of the third and last kinde, which is taking of our rest by sleepe, I will not here speake, hauing a more conuenient place for it, when wee haue finished all our day labours, and are come to speake of the duties in the night.

CAP. XXVI.

Of the duties which wee ought to performe, when we are solitary and alone.

§. Sect. 1 That when we are alone, we must not be idle and vn∣fruitfull.

BEsides those Christian duties which are ordinarily and con∣stantly to be done in some part of euery day; there are others which are more accidentall, vnto which wee are not tyed e∣uery day or any certaine time of the weeke, but to be done when as we shall haue fittest occasions and best opportuni∣tie offered vnto vs. And which belong not to all persons, or to the same persons at all times, but waite vpon vncertaine occurrents, variety of estates, and such like circumstances. As for example, wee are sometimes by our selues alone, and sometimes in company with others, sometimes in prosperity and ioy, and sometime in aduersitie and trouble, and vn∣certaine it is in what day or what part of the day any of these shall hap∣pen; notwithstanding there are diuers duties which belong to these seue∣ral conditions, which with no lesse conscience & constancy are to be per∣formed then the other, of which we are now come to intreate. And first, wee will shew what are those Christian duties which belong vnto vs when wee are alone, and then what those are which wee ought to per∣forme in the company of others. Concerning the former, wee must, when we are solitary and alone, keepe a narrow watch ouer our selues, that wee be neither idle and vnfruitfull, nor ill imployed and taken vp with bad exercises. We must not suffer our mindes to be slothfull and slug∣gish, and so to languish for want of spirituall exercise; nor our hearts to remaine in vs dull and dead, barraine and empty of all good desires and holy resolutions; neither yet must we in respect of action and bodily imployment, giue our selues ouer vnto ease and sloth; for if we thus (as it were) lye fallow without any seede of grace sowne in vs, the diuell know∣ing vs to be fit grounds for his husbandry, will sow in vs the cockle and tares of all sinne and wickednesse; if hee finde vs thus swept and emp∣ty of all good, wee shall bee fitly garnished for his dwelling, as our Sauiour hath taught vs. If wee be not imployed in some good dutie of * 1.547 Gods seruice, the deuill will take vs vp like masterlesse men, and allure vs with the pay of worldly vanities, to serue him in the workes of darkenesse. As wee see in the example of Dauid, who spending his time * 1.548 in sloth when Kings went out to warre, and the Armie of God was in the field, the deuill taking him at this aduantage, put his presse-money of carnall pleasure into his hand, and so imployed him for the time to fight his battailes, euen to the shedding of the blood of innocent Vriah and other of his faithfull seruants.

§. Sect. 2 That we must spend our soli∣tary houres in good exerci∣ses, shunning vaine thoughts and intertai∣ning Christian meditations.

And as our care must bee, that we be not idle, so much more that wee do not spend our solitary houres in doing that which is ill, the which not∣withstanding inseparably accompanieth the other. For no sooner doe we cease to doe good, but we begin to doe euill; no sooner doe we leaue the Oare, as we are rowing towards the hauen of rest, but the winde and tide of our corruption carrieth vs downe the streame towards the dead sea of

death and destruction. And therefore if we would not be drawne vnto ill, we must still be imployed in good exercises; keeping alwayes a narrow watch ouer our minds, hearts, and actions, that on the one side they be not ouertaken with any euill, nor prostituted vnto any sinne; and on the other side, that they be wholly taken vp and exercised in all Christian and holy duties. First, aboue all obseruations wee must looke to our deceitfull minds and hearts, that they bee not stolne from vs by the subtilty of the deuill when we are alone; and that they doe not (as naturally they are apt) wander in this solitarinesse, and goe astray from the way of Gods com∣mandements, and so losing themselues (like Lambes in the Desart) in the by-wayes of sinne, become an easie prey to the rauening Wolfe. In which regard we must keepe a carefull watch ouer our mindes and cogitations, that they doe not take their liberty when we are alone, to roue and range after worldly vanities, the pleasures of sinne, and things that being vtterly vnprofitable doe vs no good, though we spend many houres in thinking on them. For what sinne and pitty is it, that such excellent faculties of the soule, the minde, imagination, and discourse of reason, should be so vaine∣ly imployed, either about things euill and hurtful, or fruitlesse and imper∣tinent, that if, after much time thus spent, we should call our selues to ac∣count, and say; Soule, what good hast thou reaped by so many houres stu∣dy and Meditation, either for the subduing of thy corruption, or thine in∣riching with grace, and inabling vnto any holy duty; either for thy better securing from sinne and death, or further assurance of life and happinesse; it would be stricken dumbe, and not able to answere any word? Contrari∣wise our care must be, that in our solitarinesse our mindes and imaginati∣ons be exercised in good Meditations, as in the consideration of Gods nature and sauing attributes, his Wisedome and power, his Iustice and mercy, his infinite Goodnes in himselfe and graciousnesse towards vs, the excellency and perfection of his Law, and his admirable workes of crea∣tion and prouidence; the great mystery of our Redemption by Iesus Christ, and of the meanes whereby we may be assured of the fruit and be∣nefit of it; of the inestimable priuiledges, which belong to all true Chri∣stians, and of the innumerable miseries which are incident vnto them who liue still in the state of infidelity and corruption; of the excellency of spi∣rituall graces, and of those heauenly ioyes, wherewith they shall be eter∣nally crowned in the life to come; or of the meanes wherby we may attaine vnto them, and bee more and more assured of them; of the foulenesse and odiousnesse of vice and sinne, and of the fearefull condemnation, and hor∣rible torments of the wicked, who liue & die in them without repentance. So also wee are to meditate of mans misery through the fall, and of the meanes wherby we may be freed from it; & more particularly, of those spe∣ciall sins, vnto which by nature we are most inclined, and wherewith we are most often ouertaken; and of the meanes whereby we may be strengthned against them, and inabled to mortifie and subdue them; and contrariwise, in what vertues and graces wee are most defectiue, and of the meanes whereby they may bee increased in vs; with what tentations wee are most often and dangerously assaulted; what part of Christian Armour is most wanting, and what place in body or soule being weakest, is likely to giue

aduantage vnto our spirituall enemies in their assaults of tentation, and to indanger vs to be surprized and ouercome. Or if our minds bee not thus taken vp in things appertaining to the good of our soules, yet at least, they must be exercised about matters that concerne our temporall estate and the workes of our callings; and how wee may so well contriue our worldly businesses, as that they may by our care and prouidence succeed the better when we vndertake them. But heere our care must bee, that our mindes be so exercised about these worldly things, as that they bee not wholly swallowed vp of them, and that like Eagles they stoope downe to them as vnto their prey, for the relieuing of our present necessities, but that they doe not wholly dwell vpon them, but, according to their diuine and excellent nature, they doe againe raise themselues vpon the wings of faith, and soare aloft in diuine contemplations; spending some part of our solitary houres, in our holy soli-loquies and conferences with God, diuine Meditations, Prayer at least by short eiaculations, and thankesgiuing vnto God for all his benefits, reading of the Scriptures, and other holy and reli∣gious bookes, for the increasing of our knowledge, and strengthening of our faith, and the directing and reforming of our liues, with such other re∣ligious exercises.

§. Sect. 3 That in our so∣litarinesse we must auoyde carnall concu∣piscence and the pleasures of sinne.

With like care we must in our solitarinesse watch ouer our hearts, that they be not poysoned with carnall concupiscence, nor inueagled and ina∣moured with the pleasures of sinne, and that they doe not affect and fasten themselues vpon worldly vanities, nor dote vpon vncertaine riches, volup∣tuous delights, and vaine honours, vnto which naturally they are so much inclined, and so commit with them a kinde of contemplatiue idolatry, when as they are debarred of actuall fruition, and cannot, in this solitary absence, performe vnto them any reall worship. But seeing God requi∣reth to haue them as his owne peculiar and chiefe possession, we must keepe * 1.549 them fast linked vnto him, and so fasten them vpon spirituall and heauenly excellencies, that no worldly thing may cause a separation. And because we haue no bond strong enough to tye them together in this inseparable vnion, we must often pray with Dauid, that the Lord will knit our hearts * 1.550 vnto him with his holy Spirit, and so ingraue his Law, and put his feare in them, that they may neuer depart from him. And that they may not bee fixed and fast glewed vnto earthly things, we must with an holy violence pull them often asunder, and lift them vp with holy desires, affecting, yea * 1.551 hungring and thirsting after such things as are spirituall and heauenly, as after the food of our soules, and Gods presence in the Sanctuary, after Christ and his righteousnesse, and the meanes of our saluation, after the perfect and full fruition of God, when as beholding his face in righteousnesse, * 1.552 we shall be satisfied with his Image. The which our desires and affections must be feruent and earnest, like those of little children after their mothers brest, when as they are newly weaned, or of women with child, which are * 1.553 so sicke with longing, that they are ready to miscarry, if their desires bee not satisfied, or of men neere famished with hunger and thirst after their meates and drinkes.

§. Sect. 4 That we must in our solitari∣nesse beware of sinfull acti∣ons and secret sinnes.

Finally, though our mindes and hearts doe sometimes breake thorow the watch at vnawares, yet at least let vs not so negligently keepe it, as to

be ouertaken in our actions with any grosse sinne, as either by spending our time in idlenesse without any imployment, because there is none to take notice of our sloth, or by committing any sinne which wee would bee loth to doe if wee were in company, and had the eyes of men to looke vpon vs. And to this end let vs consider, that in the greatest solitude wee haue God present to beare vs company, who beholdeth our most secret actions, not as an idle spectatour, but as a righteous Iudge, who will call all our workes to account, to reward them if they be good, * 1.554 or to punish them if they be euill; and what extreme folly and madnesse is it, to make no scruple of committing those sinnes in the presence of our Iudge, which with all care wee hide from our fellowes, who, it may be, are guilty of the same or like crimes? Let vs also consider, that we carry our owne consciences euer about vs, which are such witnesses as will not bee bribed and corrupted, but will one day giue in true euidence before Gods Tribunall, either to acquit or condemne vs; besides all those present accusations wherewith they are alwayes ready to vpbraide vs after our ill∣doing, and those horrours and terrours wherewith they affright vs, after we haue wounded them with knowne, wilfull, and haynous sinnes; if at least by impudencie in sinning and customable wickednesse, they be not for the time seared and senselesse. Let vs remember, that there is nothing hid which shall not bee made manifest, and that all our workes and actions which are done in the most secret corners, shall, as our Sauiour speaketh, * 1.555 be proclaimed vpon the house tops; yea shall one day come to be viewed and scanned before all the holy Saints and Angels, and be either applau∣ded and commended, or else derided and condemned. Finally, that it is grosse hypocrisie to seeme more carefull and conscionable of our workes and wayes, when we are in company and in the sight of men, then when we are alone and in the presence of God; the which abuse of his Maiesty hee will not indure, but will, vnlesse wee repent of it, pull off the vayle and vizard of hypocrisie, and lay open our nakednesse and filthinesse to the view of the world. Or if he forbeare vs so long, yet will hee not faile to vncase and vnmaske vs at the day of Iudgement, and giue vs our por∣tion * 1.556 with the rest of our fellow hypocrites, where shall be weeping and gnashing of teeth.

§. Sect. 5 That it is plea∣sant, profita∣ble, and neces∣sary to spend our solitary houres in Chri∣stian duties.

And thus are we in our solitarinesse to watch ouer our minds and ima∣ginations, our hearts and affections, our workes and actions, that they may be preserued from all sinne, and wholly taken vp and exercised in reli∣gious and honest duties; which that we may obserue with more vigilancy and diligence, let vs consider that it is a course, pleasant, profitable, and ne∣cessary. For what can be more pleasant, then so to carry our selues in our so∣litarinesse, as that we may conuerse with God, & feele within vs the beames of his fauour warming our hearts, and the sweet communion and gracious influences of his holy Spirit directing, comforting, and incouraging vs in these good courses? what greater ioy in this life, then thus to inioy God in some first fruits and small beginnings, which shall be the perfection of our happinesse, when we come to full fruition? We shall find it also most profitable both for our selues and others. For if wee make this vse of our solitarinesse, our minds will be the better fitted for diuine contemplation,

when as they are sequestred for the time from the world, as our bodies are from company, and so freed from all those distractions and interruptions, which when we are in company, doe hinder vs in this exercise. And this benefit of solitude for holy Meditations the Psalmist noteth; Stand in awe * 1.557 (saith he) and sinne not; commune with your owne heart vpon your bed, and be still. And our Sauiour Christ inioyneth it as a notable helpe to fit vs the better for prayer; When thou prayest (saith he) enter into thy Chamber, and when thou hast shut to the doore, pray to thy Father which is in secret. And as we are hereby made more fit to conuerse with God, so also with men; see∣ing if we keepe our mindes and hearts thus well seasoned in our solitari∣nesse, all our words and actions will hold the same taste when we come in∣to company; and if when we are alone, our hearts be the inditers of good mat∣ter, * 1.558 when wee come among others, our tongues will bee as the pen of a ready writer, to discouer and lay open for the good of others, the things which we priuately haue conceiued. If when we are alone, wee thus furnish and inrich our selues with these prouisions of spirituall and heauenly trea∣sures, we shall be able out of our store to spend liberally when we come in∣to company, & to inrich others also with our plenty. Finally, it is necessary that we keepe this watch ouer our thoughts, hearts, and actions, when we are solitary, because then we are more in danger to fall into sinne, and to become slothfull and negligent in all good duties; for then the bond of feare and worldly shame, that restraineth the flesh from many disorders, which otherwise it would willingly rush into, being taken away, it will eagerly desire more liberty to sinne, and then also we want the incourage∣ment of fame and commendation, which is due vnto well-doing, and is a notable spurre to pricke vs forward in vertuous actions; the which moo∣ued our Sauiour to incourage vs in our priuate prayers, by telling vs, that howsoeuer by performing this holy duty in secret, we should want the ap∣plause and praises of men, yet there is sufficient cause to make vs perseuere in it, seeing our heauenly Father would aboundantly supply this defect, who seeing vs in secret, would reward vs openly. Againe, when we are solitary * 1.559 and alone, we are destitute of the helpe of our religious friends, who by their counsell, exhortations, and incouragements, make vs more ready to vndertake, and more able to performe Christian duties, and by their ad∣monitions and reprehensions, doe raise vs vp by repentance when as wee are falne into any sinne. In which regard the Wise man saith, that two are better then one, because if they fall, the one will helpe vp his fellow; and de∣nounceth * 1.560 a woe against him that is alone when he falleth, because hee hath not another to helpe him vp. And therefore in this respect also we neede to dou∣ble our care, in watching ouer our selues when we are alone, because wee haue no other to watch ouer vs, who might supply those defects in which we are wanting. Adde hereunto, that when we are alone, we are more ex∣posed to the danger of tentations, seeing Satan our spirituall enemy is ready to take the aduantage of our solitude, and to assault vs in single combate, when we haue no seconds nor succours to assist vs in our foyles. And this made him to tempt Eue when she was alone, that she might not * 1.561 haue the counsell and helpe of her husband to make resistance. And Ioseph, when there was none with him but his vnchaste mistresse, whom hee vsed * 1.562

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as his wicked instrument to assault his chastity. And thus hee assaulted righteous Lot vnto incestuous lust, not in Abrahams company, nor yet in * 1.563 Sodom it selfe, though in respect of their professed filthinesse, it was a fit Theater for such a fearefull Tragedy; but when hee liued solitarily in the mountaine, and had none but his daughters to beare him company, who were to prouoke him vnto this vncleannesse. And thus when hee would tempt Dauid vnto lust, he chooseth his time when hee walked alone vpon the roofe of his house, and then allured him, by presenting vnto his sight a fit obiect of vncleannesse. The which he found by often experience to be so great an aduantage, that when he was to combate with our Sauiour Christ, he made choyce to set vp his lists in the wildernesse, that hauing in this * 1.564 solitary place, none of the former helpes, hee might haue full liberty to bend against him all his engines of battery, and vse without any interrup∣tion the vttermost of his power and skill to giue him a foyle. Finally, as solitary places are fittest for Satans filthy imbracements, and to pollute * 1.565 the soule with sinne, so also for the vnlawfull conceptions of our wicked lusts, which afterwards are brought to the birth, and grow to their full ma∣turity in outward actions, when wee come into company, as the Apostle Iames implyeth in the like Allegory. Thus also the Prophet Micah de∣nounced a woe against them who deuised iniquity, and in their meditations * 1.566 plotted the worke of wickednesse vpon their beds, and when the morning is light, practised it, because it was in the power of their hands. And when they had by themselues coueted their neighbours fields, they did afterwards seaze vp∣on them with open violence, &c. In which regard, wee are in our solita∣rinesse to watch most carefully ouer the purity of our soules, because they are then most indangered to these spirituall rapes; and in vaine shall wee labour to hinder the birth and growth of sinne when wee come into company, if when vvee are alone, we be not as carefull to shunne Satans imbracements, and so to preuent its first conception.

CAP. XXVII.

What duties wee ought to performe when wee are in company.

§. Sect. 1 That ciuill conuersation excelleth soli∣tarinesse.

BVt howsoeuer there is a fit time for solitarinesse, vvhere in the former duties belonging to it, are to be practised of vs; yet we are not chiefly to affect it, much lesse to put such perfecti∣on in it, as to deuote our liues wholly vnto it, contemning and shunning all ciuill conuersation, and all entercourse and dealings with one another; but leauing vnto it due place; and deserued commendation if it bee seasonable, we are, if they come in comparison, generally, both in respect of persons and times, to preferre ciuill conuer∣sation before solitarinesse, and a life taken vp in vertuous action, before that which is spent in bare theorie and contemplations. For God is more glo∣rified, the Kingdome of Christ aduanced and inlarged, the good both of Church and Common wealth with all the members of them, both more furthered and increased, and our owne present comfort and future ioyes

in our heauenly happinesse, much more multiplied and augmented, when by our Christian conuersation and vertuous actions, our holy profession and good example, our admonitions, exhortations, counsayle, consola∣tion; our workes of iustice, charity and mercy, and all other good offices mutually performed, we edifie and build vp those which are about vs, in their most holy faith, and draw many others to accompany vs vnto the Kingdome of heauen; then in the strictest course of a solitary life, to goe by our selues alone vnto this place of happinesse. And this the Lord hath ratified by his Word, when as he said, that it was not good for man to * 1.567 bee alone: and two are better then one, because they haue a good reward for their labour, (namely, in that mutuall society, and in those good offices of pie∣ty and Christian charity which they performe to one another) for if they * 1.568 fall, one will lift vp his fellow, but woe to him that is alone when he falleth: for hee hath not another to helpe him vp. And the Apostle layeth it as a charge vpon all men, that they should consider and watch ouer one * 1.569 another, to prouoke vnto loue and to good workes, not forsaking the assem∣bling of our selues together, as the manner of some is, but exhorting one ano∣ther, &c. The which also is commended vnto vs by his workes both of creation and renouation; For he hath made vs in our natures, not like vnto wilde beasts, who take their pleasure to lurke alone in their dennes, but politicall and sociable creatures, who take all their chiefe ioy and and comfort in conuersing with one another; and so in his wise prouidence hee hath disposed of vs, that we should not bee absolute, and able to liue of our selues, but neede the mutuall helpe one of ano∣ther, so that the King needeth the subiect, as much as the subiect the King; the rich the helpe of the poore, as well as the poore the hire of the rich; the city the countrey, as well as the countrey the city; and so hath hee combined and linked all men together into societies, as it were particu∣lar members of the same bodies, and hath so furnished them with di∣uersity of gifts and seuerall abilities vnto sundry offices, that no sort of men can bee wanting without a maime, nor any part vtterly pulled from the whole, but that hee must necessarily become a dead and vnprofitable member, and worke his owne ruine by this divulsion and separation. So in our renouation wee are as it were anew created into one body, where∣of Christ Iesus is the Head; and as diuers members, haue our seuerall functions and offices allotted vnto vs, which are not onely for our pe∣culiar vse, but for the good of the whole body, and of euery other of our fellow members, as the Apostle excellently sheweth in his first Epistle to the Corinthians. So as none are so perfect in themselues, that they neede not their fellowes, that there might not bee any schisme in the body, * 1.570 but that the members should haue the same care one for another, and that they * 1.571 might both suffer together and reioyce together. Of which sweete soci∣ety singular benefits redound to the whole body, and to all the particu∣lar members of it; for they are linked together by the same Spirit, and in the bond of loue, performing all mutuall offices of Christian charity which may aduance their good. They communicate in the same bles∣sings, and reioycing in one anothers good, haue according to their num∣ber their ioyes redoubled; in their troubles and afflictions they also com∣municate

in one anothers griefe, euery one comforting his fellovv, and making the burthen much more light, by compassion and fellovv-feeling, and by bearing of it vpon many shoulders. Finally, they stirre vp Gods graces in one another, both by word and good example, hel∣ping to remooue impediments that lye in the way; and exhorting one another to cheerefulnesse in their iourney, they hasten their speed towards the Kingdome of heauen.

§. Sect. 2 That we must not rashly rush into all compa∣nies, but with good choyce and aduice; and also with due preparation.

Now if any of these benefits bee wanting in societies, or the contrary euils fall out through this conuersation and mutuall conuersing one with another, the fault is not in the things themselues, but in their sinfull corruptions, vvho peruert them from their first institution, and grosly abuse them to ill ends. For as it is generally obserued, that the more any thing excelleth in excellency, the greater is the difficultie in attaining vnto it; and the greatest benefits in temporall things, are most lyable vnto abuse; so cannot it bee denyed, but that it is much more hard to attaine vnto the right vse of society then of solitarinesse; and lamentable experience teacheth vs, that those who make conscience of their vvayes, and desire to carry themselues in all places as in Gods presence, doe more often forget him and their duty when they are in company, then when they are alone, and fall into many more errours and sinnes, be∣cause they haue more occasions, and doe lye open vnto many tentati∣ons of the world, if they doe not make the better choyce of their compa∣nions, or at least, keepe not a strict watch ouer their words and wayes, that they bee not ouertaken. In which regard, it is necessary vnto this Treatise of a godly life, that wee set downe some directions, which may serue to guide vs in our course when we conuerse vvith others. And these either generally respect the duties that concerne society vvith all men, or more specially those vvhich belong to our ovvne families. The duties that concerne society vvithall, either respect our preparation before wee goe into company, or bee such as wee ought to perfome when wee are come into it. The first generall dutie in our preparation, is, that vvee doe not rashly rush into all companies; but seeing there are amongst men many more bad, by vvhose society vvee may be made much vvorse, then good, by vvhom vvee may in our conuersing vvith them, receiue much fruit and benefit, that therefore before vve resort vnto them, vvee make carefull choyce of such, as may either in all likelihood doe vs good, or at least receiue some good from vs. And because we are often mistaken in our choyce, not knowing the course and conuersation, and much lesse the hearts and affections of men, before we haue had some tryall of them, therfore it is fit that we pray vnto God, that he will direct vs in our choice, and make our meeting and society profitable for the aduancing of his glo∣ry and our good. The which is to be vnderstood, when as we are free, and left to the choice of our companions, and not when they are put vpon vs, or we vpon them, by some vrgent necessity, the duties of our calling, some waighty businesse or other vnlooked for accident. Secondly, let vs pray also vnto God, that hee will by his grace and holy Spirit so assist vs, as that our meeting & society may tend to the aduancement of his glory, & good one of another. Thirdly, seeing the enemy of our saluation doth in all places lay

so many nets and snares to intrap vs, and especially in our companie, if it be not well chosen, whereby it commeth to passe, that we are often caught at vnawares, and depart away worse then when we came into it; there∣fore we must resolue beforehand, that wee will arme our selues against all these dangers, and keepe a narrow watch, that wee be not ensnared or o∣uercome of any euill. Fourthly, we must not propound this as the end of our society, to passe away the time with lesse tediousnesse, or to delight our flesh with carnall pleasure, but goe into it with this resolution, that we will doe our best indeuour, either to receiue some good thereby, especi∣ally to our soules, by gayning more wisdome and knowledge, or better our desires and affections, or more power and cheerefulnesse in the seruice of God, and in the performance of all Christian duties; or to doe some good vnto those who consort with vs, by our words, examples and actions, ei∣ther by keeping them from sinne when they are ready to fall into it, and pulling them (as the Apostle Iude speaketh) like firebrands out of the fire; * 1.572 or instructing them that erre from the truth, in the right way, or perfor∣ming vnto them some other Christian dutie which may further their sal∣uation, either as a meanes of their conuersion, whereby they may bee * 1.573 gained vnto Christ, or for their further building in their most holy faith; the which we are chiefly to intend as an excellent worke: for hee that con∣uerteth * 1.574 a sinner from the error of his way, shall saue a soule from death, and hide a multitude of sinnes, as the Apostle Iames speaketh. And if wee be not thus resolued before wee come into companie, but rather goe with a pur∣pose to fit our selues to euery bodies humour, and rather to please then to profit either them or our selues (like reedes that will bend with euery breath; or writing tables, which being newly made cleane, are fit to receiue any impression of good or euill) it were much better to refraine compa∣nie and to be alone, seeing there is more danger of hurt, then hope of being made ere a whit the better. Finally, wee must be no more carefull in putting off our rags and old clothes, & in making our selues handsome, in our outward habit and attire, before we goe into respected company, then in putting off and casting from vs turbulent passions and disorderly affections; and in decking and adorning our selues with the contrary graces of Gods Spirit. As for example, wee must subdue our pride, which maketh all meetings vnprofitable, by stirring vp heart-burnings and contention amongst men, either about preeminence and precedency, or when they are crossed in their proud humours and conceits; so also our wrath and frowardnesse of nature, which is prouoked with euery small occasion, enuy towards superiours, and disdayne towards our inferiours. And contrariwise, we must put on brotherly loue, which is the best orna∣ment to fit vs for Christian society, as freeing vs from many corruptions which make company vnprofitable, and inabling vs vnto many duties which are necessary vnto it; For charity suffereth long, and is kinde, enui∣eth not, vaunteth not it selfe, is not puffed vp, doth not behaue it selfe vn∣seemely, * 1.575 seeketh not her owne, is not easily prouoked, thinketh no euill, reioy∣ceth not in iniquity, but reioyceth in the truth; beareth all things, hopeth all things, endureth all things. And with it wee must put on the Spirit of meekenesse and patience, which will enable vs to put vp iniuries, and to

passe by offences, and to beare with the infirmities of our brethren, till by some good meanes they may bee amended; the Spirit of humility, which will make vs to deny our selues, our owne wills and obstinate conceits, and to thinke better of the good parts of our brethren then our owne; candidous and ingenuous simplicity, whereby we are apt to in∣terprete the words and actions of our brethren in the best sence, and euen to season them, if they be somewhat sowre or bitter, with the sweetnesse of our nature and disposition.

§. Sect. 3 That our whole carriage and conuersa∣tion must be religious, ciuill and honest.

And thus we are to prepare our selues before we goe into company, if we desire to profit by it. Now after we are come into it, diuers duties are to be performed of vs; some whereof generally concerne our whole conuersation, and some more specially respect our workes and words. Generally there is required, that our carriage and conuersation bee holy and religious in respect of spirituall things; and ciuill and honest in respect of the things of this life. And first, that chiefely ayming at Gods glory and our owne saluation, wee labour by all meanes to aduance them, and shunne all occasions in our whole conuersation, whereby they may bee a∣ny waies impeached and hindred. Secondly, that wee be innocent and vnblameable in all our words and actions, and giue no ill example, scan∣dall or offence vnto any that keepe companie with vs, but shine before them in our faith and holy profession, and in the light of a godly life, that so they seeing our good workes, may glorifie our heauenly Father, and by our holy example may be gayned vnto Christ. So the Apostle exhor∣teth * 1.576 vs to abstaine, not onely from all euill, but also from all appearance of * 1.577 it, propounding himselfe an example of it vnto the Thessalonians for their imitation. Ye are witnesses, saith he, and God also, how holily, and iustly, and * 1.578 vnblameably we haue behaued our selues among them that beleeue; for whom hee also prayeth, that their whole spirit and body might be preserued blamelesse * 1.579 vnto the comming of our Lord Iesus Christ. Thirdly, wee must bee iust and righteous in all our conuersation, obseruing truth in our words, and e∣quitie in our actions, giuing vnto euery one their due, and dealing with others as wee would haue them to deale with vs; which is a mayne bond of all good society, and maketh it to hold together with peace and com∣fort. And thus the Apostle exhorteth the Philippians to imbrace, whatso∣euer * 1.580 things are true, honest, iust, pure, louely, and of good report, vertuous and praise-worthy; and then the God of peace would dwell with them: And telleth vs, that they, vnto whom the grace of God bringing saluation, hath appea∣red, are thereby taught not onely to liue holily towards God, and sober∣ly * 1.581 towards themselues, but also righteously towards all that conuerse with them. Fourthly, we must be feruent in loue towards those with whom we consort, which will make vs ready to performe all other duties vnto them, according to that of the Apostle, Owe no man any thing, but to loue one ano∣ther: for he that loueth another, hath fulfilled the Law. Loue worketh no ill to his * 1.582 neighbour, &c. And this loue will vnite vs together, for it is the bond of perfection, or a most perfect bond, which knitteth vs together one with a∣nother. Fifthly, As we are of the same company, so wee must labour to * 1.583 be of the same minde, and to minde the same things, and to bee of the * 1.584 same affections, reioycing with them that reioyce, and weeping with them that

weepe, and to walke by the same rule, as the Apostle speaketh, so farre foorth as will stand with truth and iustice. For if our bodies be vnited by society, our minds and hearts being disioyned and disioynted, wee shall bee but tyed together like Samsons Foxes by the tailes, with firebrands betweene them; and looking with our faces a contrary way, shall hinder one ano∣ther in all good proceedings. Sixthly, we must not carry our selues proud∣ly towards one another, nor being wise in our owne conceits, mind high things; * 1.585 for this will make vs so stiffe in our opinions, that we will not bow vnto any mans iudgement, but rather breake off all friendship and society about euery trifle, then we will seeme to take the least foyle. But contrari∣wise, we must be of humble mindes and meeke spirits towards one ano∣ther, condescending to men euen of low estate, in matters of truth, and things indifferent and of small waight, or dissenting from them in loue, and after a meeke and peaceable manner. Finally, wee must bee patient and peace∣able in all our conuersation, and be much more ready to beare, then offer iniuries, according to the Apostles rule; Recompence vnto no man euill for * 1.586 euill. Prouide things honest in the sight of all men. Bee not ouercome of euill, but ouercome euill with good. To which end wee must (as elsewhere hee exhor∣teth vs) Put on (as the elect of God, holy and beloued) bowels of mercies, kind∣nesse, * 1.587 humblenesse of minde, meekenesse, long-suffering; forbearing one ano∣ther, and forgiuing one another, if any man haue a quarrell against any, euen as Christ forgaue vs.

§. Sect. 4 How we must carry our selues in the company of those which are worldly and wicked.

And this ought to be our conuersation when we come in company with our brethren. But what if by accident, or by our necessary occasions, wee * 1.588 fall into the company of meere worldlings, and such as are irreligious and prophane? Surely we are not to cast off the cloake of our profession, and the badge and cognizance of vertuous and religious behauiour, as though we were ashamed of our Master; for if we thus deny him before men, he also will deny vs before his Father which is in heauen. And much lesse ought we to approue and applaude them in their wicked courses, or because we would not displease them, & indure their reproches & disgracefull taunts for our profession and practice of Religion, countenance their ribauldry, swearing, and profane iests, with our smiles, or ioyne in the same gracelesse courses, running together with them into the same excesse of riot, that they may * 1.589 not speake euil of vs. But so long as we are in their company, we must labor by all meanes to reclaime them, and to gaine them to Christ; out-counte∣nancing their leuity and profanenesse, by our grauity and piety shining in our words, countenance, and conuersation. And first our care must bee, that in all our carriage we be vnblameable, although their malice will not allow vs as commendable. So the Apostle exhorteth vs to doe all good duties without murmuring and disputings, that we may be blamelesse and harme∣lesse, * 1.590 the sonnes of God without rebuke, in the middest of a crooked and peruerse nation, among whom we should shine as lights in the world. Heerein indeede like the Sunne, which though wicked men may at some times hate, because it discouereth their workes of darkenesse, yet are they so conuinced with its beauty and excellency, that they cannot for shame speake against it. Thus also he exhorteth Titus, to shew himselfe in all things a patterne of good * 1.591 workes; in doctrine shewing vncorruptnesse, grauity, sincerity, sound speach that

cannot be condemned, that he who is of the contrary part, may bee ashamed, ha∣uing no euill to say of him. And thus the Apostle Peter perswadeth vs, not onely to sanctifie the Lord in our hearts, but also to make profession of the hope that is in vs, vpon all good occasions; hauing a good conscience, that * 1.592 whereas they who speake euill of vs, as of euill doers, they may bee ashamed that falsly accuse our good conuersation in Christ. Secondly, it is not enough that we be vnblameable in our cōuersation, and without the spots & blemishes of knowne sins, but we must also walke worthy our high calling, and adorne * 1.593 our profession by our practice of holinesse and righteousnesse, that so wee may not only stop their mouthes, but also (if it be possible) may be meanes of their conuersion, when they shall see the light of our holy conuersation. So our Sauiour requireth of vs, that our lights should shine so before men, that they, seeing our good workes, may glorifie our Father which is in heauen. * 1.594 And the Apostle Peter exhorteth Christians to abstaine from fleshly lusts, * 1.595 and to haue their conuersation honest among the Gentiles, that whereas they spake against them as euill doers, they might, by their good workes which they should behold, glorifie God in the day of visitation. And though wee cannot bring forth alike fruits of piety, when we are in company with them that will not ioyne with vs in holy exercises, yet at least let vs not neglect ciuility and morality, & as the Apostle speaketh, prouide things honest in the sight of * 1.596 all men. Thirdly, though they will not be reclaimed, neither by our words nor example, yet we must not for this mingle spleene and choller with our zeale, but carry our selues in all meekenesse and mildnesse, patience and forbearance; and though wee cannot by all our indeuours vnite them vn∣to vs in the bonds of loue; yet let vs by all good meanes mooue them to keepe the peace, and binde them to their good behauiour whilest they are in our company; assuring our selues, that if meekenesse and loue ioyned with strong reasons and good perswasions, will not preuaile with them, then much lesse will rough words and chollericke speeches: for heere the Apostle Iames saying is fitly verified; The wrath of man doth not accomplish * 1.597 the righteousnesse of God. And this the Apostle presseth with great vehe∣mency; If it be possible (saith he) as much as in you lyeth, liue peaceably with * 1.598 all men. But yet we must not be so zealous of peace, that we doe cowardly betray the truth, nor for peace sake forgoe our owne piety; For wee must so follow peace with all men, as that we follow holinesse also, without which no * 1.599 man shall see the Lord; or hereby lose any opportunity of furthering our neighbours saluation. For we must, by the Apostles direction, so follow * 1.600 after the things which make for peace, as that wee by no meanes neglect the things whereby one may edifie another. And therefore if those with whom we conuerse, be not desperate sinners, and more likely to hurt vs for our good will, then to receiue any good to themselues by our reproofes, we may ad∣monish and rebuke them in the spirit of meekenesse and loue for their sinnes, that we may reclaime them, or at least, if they be such as in Christi∣an prudence we may not make so bold with them, yet at least, let vs shew our dislike, when wee see God dishonoured by our countenance or some other signes, that wee doe not become accessaries to their wickednesse. Neither let any man account it Christian meekenesse and patience to sit by and say nothing, when Gods holy Name is prophaned, Religion scor∣ned,

and the banners of wickednesse displayed, seeing the Angel of the Church of Ephesus, which was so much commended for patience, had also this praise annexed, that he could not beare with them which were euill. And * 1.601 therefore it is no patience, when we let men goe on in their wickednesse, and giue them neither by word nor countenance, any signe of our dislike, but want of zeale and Christian courage, yea dastardly cowardize and too much loue of the world, which maketh vs more carefull to please men then God himselfe. Finally, we must not by such wicked company bee out-countenanced in any good, nor be mooued to neglect any Christian duty, which present occasion maketh necessary. For if they be not asha∣med to serue the deuill by their professed wickednes; let vs not be ashamed to serue our gracious God, by performing such duties as he requireth of vs; If they with all boldnesse glory in their prophanenesse; let not vs bee bashfull in the profession and practice of religious and pious actions: But as the Apostle Paul gaue thankes, and blessed the creatures in the middest * 1.602 of Infidels, before he would feede on them; so let vs with like boldnesse vse good communication, reade the Scriptures, sing Psalmes, & performe all other Christian duties, notwithstanding that prophane men bee in the company. Seeing thereby we shall keepe a good conscience before God and men, and may, if God giue a blessing to these holy exercises, not one∣ly edifie those who are alike minded with vs, but also gaine them like∣wise vnto vs, by our good example, who are as yet otherwise disposed. By all which good duties if we preuaile nothing at all, our best course will be, as soone as wee can, to quit our selues of such company, and more carefully afterwards make choyce of better. For consorting with such companions longer then we neede, indangereth vs to be tainted and cor∣rupted with their euill manners: and if we continue with such as we can by no good meanes make better, we are in great hazzard to be made worse, as hereafter we shall more fully shew.

CAP. XXVIII.

Of Christian conferences, which we must vse when we are in company, for our mutuall good.

§. Sect. 1 That our spee∣ches must bee gracious and prudent.

AND these are the duties which generally concerne our whole conuersation in company. The speciall duties respect either our words and conferences, or our workes and acti∣ons; In all our conferences with our brethren wee are to ob∣serue two things. First, that our speech bee gracious. Se∣condly, that it be wise and prudent. Both which are required by the Apo∣stle; Let your speech (saith he) be alwayes with grace, seasoned with salt, that * 1.603 is, wisely fitted to the time, persons, occasions, and other circumstances, and vttered prudently in due season. Our speech is gracious, when it sa∣uoureth of grace and goodnesse, and appeareth to proceed from the Spi∣rit of God dwelling in vs, as though he vsed our tongues to deliuer by them that which hee suggesteth and inspireth into vs; whereby it becommeth gracious and acceptable in the eares of God and all good men. And vnto

this there is required, that it be not onely gracious in it selfe, but also to all that heare vs. In it selfe it is gracious, when as it is either holy and about spirituall and heauenly things, points of diuinity, and religious matters, our saluation it selfe, or the meanes whereby we may attaine vnto it; Gods mercies and blessings multiplied vpon vs, or his iudgements and chastize∣ments inflicted for sinne, and such like; or else when as it is honest and ciuill, & about the things of this life, appertaining to our temporall profit, or our comfort and delight. Our speech is gracious to the hearers, when as it tendeth to their profit, either in respect of their soules, or bodies and states. It is profitable for their soules, when as it is referred to edification, and to the inriching of them with spirituall grace, and the strengthening and inabling them vnto all Christian and holy duties. Vnto which kinde of speech the Apostle exhorteth; Let (saith he) no corrupt communication * 1.604 proceed out of your mouth, but that which is good for the vse of edifying, that it may minister grace vnto the hearers. And againe, Comfort your selues toge∣ther, and edifie one another. The which dutie is diuersly performed; first, by instructing those which are ignorant in the knowledge of God and his truth, that so seeing the way of life and saluation, they may walke in it. In which, those especially faile, who like rich misers barrell and hoord vp the treasures of knowledge in their owne braines, but enuying their brethren * 1.605 the vse of it, will neuer communicate it in their conferences, nor let any be the wiser by their speeches that come into their company. Secondly, by informing erroneous iudgements, and reducing them out of their errours into the way of truth. The which, the Apostle Iames commendeth vnto vs as an excellent worke; Brethren (saith he) if any of you doe erre from the truth, and one conuert him; let him know, that he who conuerteth a sinner from * 1.606 the errour of his way, shall saue a soule from death, and shall hide a multitude of sinnes. Thirdly, by giuing good counsell vnto those that want it, and pru∣dent aduice how they shall carry themselues in all their courses, so as they may in all particular actions please God, and preserue the peace of a good conscience. Fourthly, by exhorting and pricking those forward whom we see sluggish and negligent, and to slacken their pace in the wayes of godli∣nesse; according to that of the Apostle; Exhort one another daily, whilest it is called to day, lest any of you be hardened through the deceitfulnesse of sinne. * 1.607 Fifthly, by comforting those that want consolation, in respect of their af∣flictions, temporall or spirituall, inflicted vpon their body, mind, or state. So the Apostle exhorteth vs to comfort the feeble-minded, and to support the weake; And againe, Comfort your selues together, and edifie one another. And * 1.608 the Prophet Esay likewise, Strengthen yee the weake hands, and confirme the * 1.609 feeble knees. The which duty was performed by holy Iob, as Eliphaz testifi∣eth of him, Thou hast instructed many, and thou hast strengthened the weake hands: Thy words haue vpholden him that was falling, and thou hast streng∣thened * 1.610 the feeble knees. And is highly commended by the Prophet as a spe∣ciall * 1.611 gift of God; The Lord (saith he) hath giuen mee the tongue of the lear∣ned, that I should know how to speake a word in season to him that is weary.

§. Sect. 2 Of Christian admonition, and what is re∣quired to the right perfor∣ming of this duty.

Sixthly, by admonishing those who are ready to fall, that wee may vp∣hold them, and such as are already falne through ignorance, frailty, and infirmity, that wee may raise them vp againe. And this the Apostle requi∣reth;

Brethren (saith he) if any man be ouertaken in a fault, ye which are spiri∣tuall, restore such an one in the spirit of meekenesse, considering thy selfe, lest thou also be tempted. Vnto which dutie that it may be well performed, di∣uers things are required. First, wisedome and knowledge in him that ad∣monisheth. So the Apostle saith of the Romanes; that they were filled with * 1.612 all knowledge, and able to admonish one another. And first we must know, that the thing whereof we admonish our brother, be a sinne, and not either lawfull, or indifferent and rightly vsed of him. In which the Israelites fai∣led, when they sent to admonish the Reubenites about building the Altar, * 1.613 and Eli in admonishing Anna to put away her drunkennesse. Secondly, * 1.614 we must know, that being a sinne, it is indeed committed by our brother, either vpon that sure notice which our selues haue taken, or by the credi∣ble testimony of others who are men of credit; and not when wee haue a * 1.615 blinde iealousie or vngrounded suspition, nor when we haue heard it from busie-bodies and talebearers, who will not stand vnto any thing they say; vnlesse out of loue and tendernesse of his credit, wee speake of it to this end chiefly, that he may the better cleare himselfe of these false imputati∣ons, or that we may take occasion to admonish him if we finde them true. Thirdly, we must haue knowledge and wisedome to doe it after a right manner, with obseruation of all due cautions and circumstances. As first, we must make choyce of a seasonable time, not when our brethren are at their feasts, and desirous to be cheerefull and merry; not when they are cast downe with afflictions, the which themselues sufficiently admonish, vnlesse we see that they make no vse of them, nor are brought by them to a sight of their sinnes; but rather in their prosperity, when as they thriue in their euill courses. Not in the company of others, if the fault be secret, and not open and scandalous; in which case also Christian wisedome will finde priuate admonition best for many persons, who out of their great∣nesse and naturall pride, will burst out into rage and impatiencie, when as in company we take notice of their faults. Especially, we must take heed that we doe not admonish them of their faults, before those vnto whom they desire chiefly to bee approoued, and to maintaine their credit; for this will make them either to deny the fault, or to defend it, or to excuse and extenuate it; or if they can doe none of these, to burst out into chol∣ler, as holding themselues to be much disgraced. Neither is admonition seasonable towards others, when they haue begun first to admonish vs, be∣cause it will seeme to proceed, not from loue, but from spleene; not from any dislike of their faults, but too much liking of our owne; not out of a friendly liberty to doe them good by reclaiming them from their sinne, but out of impatiencie to beare reproofe, which maketh vs to returne like for like, because we would haue both lye vnder the same guilt; whereas if we take admonition well, and performe the like dutie at another time to our neighbour, it will be imputed to the friendly liberty of loue, which seeketh to reforme the faulty, and not to anger and reuenge, which vp∣braideth the like faultinesse to countenance our owne. Secondly, there is required, that we take fit occasions to admonish; as when our neighbours, either by their words and speeches, or their actions and behauiour doe offer vnto vs some fit opportunity; for if it come thus by accident, if fin∣deth

more easie entrance, whereas if we seeme to come of purpose prepa∣red and armed, it will seeme more harsh to them whom wee admonish, and but cause them to prepare also to make resistance. Or when being sharpely taunted for their faults by their enemies, they are vexed and grie∣ued with their reproches, then may wee take fit occasion to giue them ad∣monition for them, that they may not be lyable to such disgraces; for this will seeme to spring out of loue, which seeketh their credit, and will mooue them to take it well, when as we of the poyson of other mens ray∣lings and reuilings, doe make an antidote by our friendly admonitions, to preserue them from taking any hurt from them for the time to come. Thirdly, we must be carefull in admonishing others, that we our selues be not guilty of the same faults which we taske in them, lest they pay vs in our owne coyne, mete vnto vs by the same measure, and bring vs vnder the same condemnation. Yea perhaps we may incurre thereby the suspi∣tion * 1.616 of hypocrites, who tell others of their sinnes to hide our owne, or like subtill theeues, raise a clamour against our neighbours, that wee may the better escape in the Hiew and Cry; or of disliking their person more then their sinne, seeing we nourish the like in our owne bosome. Or if Christian loue mooue vs to admonish them in this kinde, because such sinnes beare more sway in them then in vs, being committed by them wilfully and with settled resolution, by vs through frailty, infirmity, and at vnawares, seeing they defend them, and we bewaile them, they cherish and nourish them, we condemne and labour to mortifie them; we may, being our selues faulty in this case, admonish others: but then it is best to preuent their vp∣braiding by confessing our owne frailty, and by applying our admonition to our selues together with them, as thereby seeking our mutuall reforma∣tion. Fourthly, our admonitions must proceed from brotherly loue, the which being a grace hidden in our hearts, wee must make knowne by the fruits of it. To which end we must vse all lenity, meekenesse of spirit, com∣passion in the sense of the like infirmities in our selues, with milde and gentle speeches, shewing in our hatred of their sinne, the loue of their per∣son. And though the party may discerne them, yet if we would doe any good, we may not vse any insulting speeches, contumelious words, scoffes, scornes, or byting iests; and howsoeuer in some cases for lesser faults, or when we haue to deale with a froward nature, we may sweeten our admo∣nition, by speaking merrily, and in a pleasant manner, yet wee must take heed that we retaine our grauity, lest it bee turned into a iest, and so lose all its force and efficacy. But especially wee are to take heed that our ad∣monitions doe not appeare to haue risen out of selfe-loue, and respect to our owne particular, but out of our loue of them whom we admonish; for if this be but suspected, it will neuer take any place, because wee seeke not their good, but our owne. And secondly, that they proceed not from anger and choller, which will make it seeme a chiding and brawling, ra∣ther then an admonition; and an action of rauing, rather then of loue. In which respect, our admonitions will be the more powerfull, when as they haue no reference to our selues, either of profit or hurt, but rather such as by the faults which we reprooue, accrew vnto others. Againe, to shew our loue, we are with the notice which we take of their faults, to acknow∣ledge

their good parts, and to giue them due praise for their well-deser∣uing. Or if their defects will affoord no such occasion, wee may inter∣mixe the vertues of their parents or deare friends; both which will swee∣ten our admonition, and serue like sugar to take away the distaste of their bitternesse. Neither must wee bee alwayes beating vpon one string, nor vse this soueraigne Salue for euery slight scratch; but vpon some vrgent necessitie and waighty occasion, passing by petty matters of small value, as not seeing them, or at least reseruing them, like little pieces of coyne, till they bee come to a summe. For to bee still admo∣nishing for euery trifle, will make vs seeme curious busie-bodies and harsh censures, to bee voyde of loue, which maketh vs passe by infirmi∣ties, and will cause our company to bee tedious and irkesome, and our admonitions by their frequencie vnrespected and of no force. Fifthly, if the parties wee admonish bee of stout spirits, and are bold enough to beare it, wee may deale plainely and particularly with them for their sinnes; but if they haue tender foreheads, and are so ingenuously bash∣full, that they are apt to bee daunted, and put out of countenance, by our taking notice of their faults; it is Christian wisedome to nourish this modestie and shamefastenesse, seeing there is no great danger, that such will bee hardened in their sinnes. And to this end, it is good to ad∣monish them of their faults in other mens persons, which are alike knowne vnto them, and to let them see the foulenesse of their vices, when, like vnpartiall beholders, they take a view of them in other subiects. The which course also is sometimes good, when it is propounded by way of Parable in another person, as when wee haue to deale with our superiours (as Nathan with Dauid) or such as will not by plaine and di∣rect dealing bee so easily conuinced of their sinnes. Againe, to cherish ingenuity, and to preserue men from boldnesse and impudency, it is not good in our admonitions to presse our reproofes too farre, but to giue them some little euasion, that they may not turne againe as despe∣rate, and flie in our faces. And therefore wee are sometimes to admit of their excuses and extenuations; yea, sometimes our selues after a charitable manner, to doe it for them, giuing the best interpretation we can, either of the matter or manner of their actions, or their minde in doing them; but in the meane time these extenuations and excuses must bee referred to the person, but not to the sinne it selfe, which must bee mainely beaten downe, euen whilest wee keepe the party from sincking vnder it. Finally, as with our admonitions wee must intermixe louing and kinde speeches; so especially our care must be, that we alwayes make a friendly conclusion; and not let the admonished depart discontented and exasperated, but so winne him by our kinde vsage, that (if it be pos∣sible) he may depart, as farre in loue with our persons, as in hatred of his owne sinne; like a Patient cured of some grieuous wounds, who lo∣ueth his skilfull and faithfull Chyrurgion, when the cure is perfected, though hee complained of his rough handling him, when hee was sear∣ching them to the quicke. But if when wee haue done our best by admo∣nition, wee cannot reclaime our neighbours from their sinnes, but that they still wilfully commit them, and continue in them without

repentance; then is it our dutie, with due respect had to our place and calling, and also their persons and condition, freely to rebuke and re∣prooue them. And this the Lord commandeth as a testimonie of our bro∣therly loue; Thou shalt not hate thy brother in thy heart; thou shalt in any * 1.617 wise rebuke thy neighbour, and not suffer sinne vpon him. And our Sauiour Christ requireth it as an action that concerneth our selues as well as them, seeing if wee neglect it when wee haue a calling to performe it, wee also are accessary vnto their sinnes. Take heede (saith he) to your selues: If thy * 1.618 brother trespasse against thee, rebuke him, and if he repent, forgiue him. But howsoeuer here more seuerity and sharpenesse is to be vsed then in our ad∣monitions, and these old festered sores are to bee handled with a rougher hand, then if they were greene wounds, yet we must take heede, that loue shine through these cloudes of iust anger, that it may appeare to the par∣tie reproued, that wee intend the cure, and not to hurt the person. To which end all scolding and brawling, rayling and reuiling speeches are vtterly to bee auoided, which neuer doe good, but worke in them spleene and malice towards them that vse them, rather then any reformati∣on of their faults, or hatred of their sinnes.

§. Sect. 3 That wee may lawfully con∣ferre of morall and ciuill things.

And thus we are in cōpany to frame our speeches vpon all occasions, that they may tend to the spirituall edification of our brethren. But though such conference in companie is to bee performed as most excellent, yet may such speeches haue their due place, which concerne morall and ciuill things, about any subiect which may better and improue our knowledge for the seruice of the Church or common wealth, or mutuall good duties to bee performed towards one another; about the health and wel-fare of our bodies, or our common affaires and businesses which we haue in the world one with another, and such matters as concerne the good of our e∣states, of which wee may lawfully aduize and take counsell one of another, for the better directing and managing of all our actions and endeuours. Yea sometime our speeches and conferences may tend to honest delight, and to the mutuall comfort and refreshing of one another, that our spi∣rits being cheered and reuiued, wee may bee the better fitted for duties of an higher nature. For howsoeuer it be lawfull sometimes to vse speech∣es tending to our worldly profit and delight, yet let vs carefully take heede, that wee be not (like most men at their meetings) wholly taken vp with them, talking of nothing else but of carnall and earthly things; but seeing God is the Author and giuer of this excellent faculty of speech, let our tongues bee chiefely imployed (when wee are at our free choyse, and not straightened in our desired liberty by our earthly necessities that presse vpon vs) in such conferences as tend to Gods glory, and the mutuall edification one of another; that so it may appeare that wee are pilgrims on earth, and Citizens of heauen, when as our conuersation is about hea∣uenly matters; and that we are free Burgesses of the new Ierusalem, when as we speake the language of Canaan.

§. Sect. 4 That we must carefully auoid all cor∣rupt commu∣nication.

Much more let vs carefully auoid in our conferences, the speech of * 1.619 Ashdod, which who so vseth, professing himselfe an Israelite, deserueth to be cursed, and that there were some good Nehemiah to smite him with the hand of Iustice, and to plucke off his hayre. As all hurtfull speech,

which tendeth to Gods dishonour, swearing, blaspheming, cursing, and such as sauoureth of irreligion, profanenesse and Atheisme; or to the de∣struction of our owne and neighbours soules, for which Christ died; as * 1.620 all euill words which corrupt good manners; all filthy communication and rotten speech, which infecteth and poysoneth the hearers; all scurri∣lity, vnsauorie and obscene iests; all scoffes and bitter frumps, scornefull taunts and spitefull iests, impeaching the credit and reputation of our neighbours, which proceede, for the most part, from an affectation of the praise of wit, and so farre bewitch men, that they are ready (as wee say) to lose their friend rather then their iest, and so foolishly to exchange a precious iewell, for a trifling bable. And hereunto we may adde all speech∣es directly contrary vnto those that tend to edification; as such as tend to the corrupting of the iudgement of our neighbours, and to the leading of them into error, euill counsaile, and all such as discourage them in the waies of Godlinesse. Such as grieue the afflicted spirit, and make him to sinke vnder his burthen; such as incourage men vnto sinne, and counte∣nance those, who are fearefull and bashfull, in wicked courses, or which hinder those that are falne, from rising againe, and turning vnto God by true repentance. And as wee are to auoide in all our conferences these hurtfull and pernicious speeches, so also such as are vaine and vnprofita∣ble, as not attaining vnto our chiefe endes, the glory of God, and our own and our neighbours good; in which notwithstanding the most men spend their time, and as the Psalmist complaineth, speake vanity euery one * 1.621 with his neighbour; thinking themselues sufficiently excused, because they say no hurt. But such forget in the meane time, that the Wise man prayeth against this vanity, that the Apostle doth forbid and condemne it; and * 1.622 that our Sauiour Christ at the day of Iudgement will call into account * 1.623 not onely such speeches as are hurtful, but such also as are idle and vnpro∣fitable.

CAP. XXIX.

Of Christian prudence, which wee ought to vse in all our conferences.

§. Sect. 1 How wee must carry ourselues when we con∣ferre with those who ex∣cell vs in gifts.

ANd thus we haue spoken of graciousnesse of speech to be vsed in our conferences, and of the contrary corruptions which ought to bee shunned. The next duty required, is, that our speeches bee powdred with the salt of Christian wisedome and prudence, which not onely enableth vs to speake good things, but also to fit these speeches to the persons with whom we conferre, to occasions and opportunities, to the present purpose, vse and necessitie, so as they may be most seasonable, powerfull and effectuall for the furthe∣ring of our owne good, and theirs also that beare vs company. And this the Apostle vnderstandeth, when as hee requireth, that our speech should bee alwaies gracious, and seasoned with salt, that wee may know how * 1.624 to answere euery man, for their speciall vse and benefit. This is that fit and seasonable speech which the Wise man compareth to apples of gold, in * 1.625

pictures of siluer; and this is, to haue the tongue of the learned, when as wee know how to speake a word in season to him that is weary. And when as wee * 1.626 can fit our speeches to present occasions, and so apply them to euery sort and condition of men, as that they may be behoouefull and beneficiall to them all in their seuerall kindes. As for example, when wee conferre with such as excell vs in grace and piety, wisedome and knowledge, we must, reuerencing Gods graces and greater gifts in them, yeeld vnto them pri∣ority of speech, and attentiuely harken vnto those gracious words which proceede out of their mouthes; not spending of our small stocke which cannot inrich them, but laying vp their speeches as good treasures in our hearts, that wee may increase our spirituall store, which wee may afterwards lay out when wee come among those that haue more neede. And vnto this the wise Salomon aduiseth vs, Bow downe thine eare (saith he) * 1.627 and heare the words of the Wise, and apply thine heart vnto my knowledge. For it is a pleasant thing if thou keepe them within thee, they shall withall bee fitted in thy lips. And againe; Hearken vnto me now therefore, O ye children, and at∣tend * 1.628 vnto the words of my mouth. Heare: for I will speake excellent things, and the opening of my lips shall bee right things. And here the Apostle Iames his rule is especially to bee obserued; Let euery man be swift to heare, and slow * 1.629 to speake. For the words of the Wise are of great vse and profit, power * 1.630 and efficacie, like goads pricking men forward in the waies of Godlinesse, and like nayles fastening and confirming their hearts in all vertuous courses. In which regard if we interrupt them in their holy and wise speeches, by interposing our vnseasonable and lesse profitable talke, wee shall, by disturbing their discourse, wrong our selues and the rest of the companie; and bee more foolish then the foolish virgins, who did not * 1.631 desire to put out and extinguish the lights of the wise, but that they might share and communicate with them. And therefore when wee come into such companie, let vs thinke that wee are in a rich and plentifull market, wherein wee may store our selues with what we want. In which respect let vs wholy intend to inrich our hearts with all needefull graces, by tra∣ding with these rich Marchants who abound in them; and labour by communicating with them in these holy conferences, to increase our knowledge, strengthen our faith, confirme our affiance, nourish our hopes, mortifie our corruptions, and to bee more and more enabled to new obe∣dience and holinesse of life. On the other side, when we are in the compa∣ny of those which are weake and inferiour vnto vs in knowledge and o∣ther of Gods graces, wee must bee as ready to speake vnto their instructi∣on and edification, as to heare those which are superiour vnto vs. And as those who are of meane estate, may lawfully desire and receiue gifts from the rich, that they may impart them vnto those who are poorer then them∣selues, so must wee also doe in our spirituall trading one with another. Which wee neede not grudge to doe, seeing wee shall not lose by their gaine, but mutually thriue together, not much lesse increasing our owne knowledge and other graces, by teaching and communicating them, then they by learning and receiuing; these spirituall gifts herein resembling the Widdowes Cruze of Oyle which filled in emptying, and when much was taken out of it for the reliefe of the whole family, afforded no lesse

store the next meale, or like the milke in the mothers brest, which if it be sucked by the child, continueth and increaseth, but if it be not drawne, soone faileth and dryeth vp. Neither must wee in this case bee so proud and lofty in our own conceits, as to scorne or refuse conference with those who are not equall with vs in gifts, but as the Apostle exhorteth, wee must condescend vnto men of lowestate, & stoop vnto the vnderstanding of the mea∣nest, * 1.632 thinking it as necessary an office in Gods family, to put milk into the mouthes of little babes, as to set stronger meate before those that are able * 1.633 to sit at the table with vs and feede themselues. Vnto the performance of which dutie, Christian wisedome and discretion is very necessary, to giue vnto euery one a fit portion as they are able to beare; and not to glut and o∣uercloy weake stomacks with these spiritual dainties, till, like the Israelites Quailes, they come out of their nostrils. For if they surfet through saci∣ety, and bee crammed till it bee ready to come vp againe, they shall for the present offend God thereby, and loath this Spirituall food for the time to come. And therefore when wee meete with weakelings, let vs haue respect vnto them, and not so much consider what we could wil∣lingly giue, as what thier weake stomackes are able to disgest; intermix∣ing (as it were sawces to their meate) ciuill, morall and pleasant speeches tending to their profit or delight, that thereby, their appetite being quickned, they may feede vpon more solid and wholesome nourishment with lesse saciety.

§. Sect. 2 How we must behaue our selues when we conferte with ciuill worldlings.

Againe, if those with whom wee conferre are but meere worldlings, wee must wisely consider whether they bee morally ciuill, or openly pro∣phane and desperately wicked. If they be of the former sort, we must che∣rish those common gifts and graces of the Spirit, which we obserue in them, yet so, as we doe our best to worke them out of a Pharisaicall con∣ceit of them, as though they needed nomore to assure them of their salua∣tion. To which purpose we are to take all good occasions to shew their insufficiencie, that being beaten off from this pernicious opinion, they may denie themselues vtterly, and all their owne righteousnesse in the worke of their iustification and saluation, and may flie vnto Christ by faith, who is onely able and all-sufficient to effect them. With which we must ioyne all other good meanes, which opportunity shall offer vnto vs for the gayning of them to Christ, and making of them truely religious. And to this end wee must heedfully watch for all good occasions, which either their words or actions shall offer vnto vs, of speaking something which may bee for the vse of edifying; liking and approuing any thing which is well said or done by them (as our Sauiour dealt with the young man that answered him discreetly) shewing that they are not farre from the Kingdome of God; and as Paul with King Agrippa, who watched and * 1.634 tooke hold vpon euery word which he spake, to draw him to Christianity. Yea when none are offered by them of speaking any good, wee must seeke out occasions our selues, making choyse of such as we thinke will be most plausible, and likely to finde entertainement, as some workes, mercies, or Iudgements of God, which are fresh in memorie. And if the companie be such, as that wee cannot directly propound vnto them such sauourie discourse, let vs vse our best art and policie to screw and winde it in by de∣grees

and by little and little; endeuoring to driue in our wedges into these knottie pieces with many blowes and diuers breathings and inter∣missions, when as we are not able to doe it once. Or if we cannot preuaile thus farre, nor draw them to ioyne with vs in any Christian conference, yet at least let vs ioyne with them in their speeches and discourses, which are most ciuill and morally honest, that if wee can doe them no further good, yet at least wee may hereby preuent rotten, filthy, and vnsauoury speech, and so preserue our own eares from being polluted, and our hearts from being grieued with such ribauldry and corrupt communication, as is often vented in such societies.

§. Sect. 3 How we must deale with those who are openly pro∣phane.

But if our company into which we are come, either by accident or some vrgent occasion, bee notoriously prophane and wicked, who would but * 1.635 make a scoffe at any speech which sauoureth of Religion; our Sauiour hath giuen vs this rule for our direction, that we must not cast holy things be∣fore dogges, nor pearles before swine, lest they trample them vnder their feete, and turning againe, all to rent vs. Vnto which the Wise man hath adioyned another, that wee must get our selues out of such company as soone as we can: Goe (saith hee) from the presence of a foolish man, when thou perceiuest * 1.636 not in him the lips of knowledge. In the meane time, though wee haue some society with them, in respect of our persons, yet let vs be carefull that wee haue no fellowship with their vnfruitfull works of darkenesse, by too much familiarity, applauding their speeches, and blaunching ouer their vices and faults; but if wee cannot without danger take liberty of reprouing them by direct words, yet let vs doe it by shewing dislike, either by our silence or by our countenance. At least let vs giue them a reall reproofe by our contrary example, being (as the Apostle speaketh) blamelesse and * 1.637 harmelesse, the sonnes of God without rebuke, in the middest of a crooked and peruerse nation, and shining among them as lights in the world. But if they be so peaceable, that we may conceiue any hope of their patience, and that they will hearken vnto any good speech, louing admonition, or gentle re∣proofe, we must not neglect it, handling these festred sores with a soft hand, that so they may more quietly indure to haue afterwards salues applied which shalbe fit for their curing. Neither will it stand with Christian cha∣rity to neglect any meanes, when there is the least hope of doing thē good, nor with Christian wisdome to do it after a rough and boystrous manner, proudly and imperiously, with sharpe rebukes and bitter reproofes, which like strong medicines in a weake stomacke and clogged with corrupt hu∣mours, will not stay with them, but will presently be cast vp againe, before they haue had any time to work, and so do them no good for their spiritu∣all cure. But we must vse first prepartiues and gentle purges, as they are a∣ble to beare: as louing insinuations, and mild admonitions, which must alwaies sauour more of the strength of argument and reason, then of chol∣ler or any other turbulent passion. And though when wee haue done all the good wee can, wee doe not presently see any fruit of our labours, yet must wee not bee discouraged, but patiently leaue the successe vnto God, and craue his blessing vpon our indeuours, knowing that the best seede commeth not vp as soone as it is sowne; and the physicke which cureth the disease, doth not as soone as it is taken, giue any euidence of the pati∣ents

recouery, yea oftentimes maketh him much more sicke, whilst it is in working; both to the iudgement of others, and in his owne feeling and apprehension. Yea, though they cast vp this spirituall Physicke pre∣sently after it is taken, yet may it doe them some good, seeing some hurt∣full humours may be raised with it, as some cold flegme of sluggish sloth and carelesse security, and some hot choller, which so imbittered their sto∣mackes, that they had no appetite to any wholesome nourishment; and something also may remaine behind, which will worke vpon them when we least thinke of it.

§. Sect. 4 Of the mani∣fold and dan∣gerous abuses of Conferen∣ces in these daies; and the causes of them.

And these are the duties which are to bee obserued in our society and conuersation one with another, in respect of our speeches and conferences. The which in these dayes, are all for the most part lamentably neglected, to the great dishonour of God, and our owne exceeding hindrance in our Christian progresse. And contrariwise, as wee finde by daily and wofull experience, all our time at our meetings, is wholly spent about earthly trifles, and things of no value. Of which neglect of the one, and too much vse of the other, there are diuers causes. As first, the malice and subtilty of the deuill, who knowing how much religious conferences doe weaken his kingdome, and build vs vp in all spirituall graces, and how much they strengthen vs vnto all Christian duties, doth vse all his Art and skill to hin∣der and interrupt them, by putting into mens minds matters of no vse and profit, earthly vanities, and things vtterly impertinent to our persons, states, and callings. Or if we will needs talke of Religion, he is ready to propound vnto vs by some of his instruments, captious questions, or wrangling controuersies about trifles of no value, which tend not to the vse of edifying, but to cause heart-burning, and alienation of affections, strife, and contention, that so for the present he may keepe out all profita∣ble conferences, about sanctification and the maine points of Christian Religion, and at length may breake off all such meetings, when as men finde by experience, that little or no good commeth of them. And with him ioyneth the world and worldly men to hinder these conferences, not onely by offering earthly things vnto vs, for the subiect of our speech, but also by interrupting vs, when wee haue entred into any good conference, by speaking of worldly matters, that so they may diuert our speech from going on in any Christian discourse. Vnto both which our enemies, our corrupt flesh is ready to betray vs, which is soone weary of spirituall and heauenly things, because it findeth no taste or sauour in them, and is neuer satisfied in thinking and speaking of things worldly, carnall, and sensuall, as best rellishing to our corrupt and fleshly appetite. A second cause is, because we are not mortified in our loue to the world, nor haue our hearts and affections weaned from it. For if they, like good instruments, were well in tune, they would vtter by our tongues heauenly harmony; but do∣ting as they doe vpon worldly vanities, it is no maruaile, if out of the a∣bundance of the heart the mouth speaketh, and if the chiefe fountaine being defiled, there issue from it the polluted streames of vnprofitable dis∣courses. A third cause, is our too little loue of spirituall & heauenly things; for if our hearts were set vpon them, as our chiefe treasure, we would take delight to be still talking of them. If they were our chiefe comforts and

cordials to cheare our hearts, so as they could with delight exercise them∣selues (with Dauid) in meditating on them day and night; then would they also be sweeter to our mouthes, then the honey or the honey-combe. Neither * 1.638 would our tongues be so vnready and barren of words, when we come to speake of holy things, if our hearts and affections were set vpon them; for as the Diuine Philosopher among the Heathens obserued, Loue maketh euen those which are rude of speech eloquent, when they speake of the things beloued. Lastly, our great ignorance of holy and heauenly mat∣ters, ioyned with a pernicious feare and shame, lest by our speech wee should discouer it to our disgrace, is one speciall cause which hindreth these conferences. For such is the pride of mens hearts, and their small esteeme of these spirituall treasures, that they had rather remaine penu∣rious, then discouer their pouerty; and empty of all grace, by neglecting the meanes whereby they might bee replenished, then that men should take any notice of their emptinesse; to hide their wounds, rather then to lay them open that they might bee cured; and like foolish and beggerly Shop-keepers, they content themselues with a vaine shew, and with pain∣ted papers stuffed with straw or rags, rather then they will vse any spiri∣tuall trading with others, or lose the name and opinion of wealthy men, by taking vp such wares as they want.

§. Sect. 5 That Christian and religious conferences are exceeding profitable.

But that wee may breake thorow all these difficulties, and remoouing these causes of hindrance, bring these neglected holy conferences into more vse, let vs consider that they are exceeding profitable, first, for the increasing of our knowledge in spirituall and heauenly things, when wee bring all wee know (as it were) to a common stocke, out of which, euery one may take that which best fitteth him for his particular vse, and supply his defects out of others abundance, they in the meane time hauing neuer the lesse. And as it is a singular benefit vnto euery one of any Trade or Mystery, when they haue their common Halls where they may meete to∣gether, and conferre of the best courses for the managing of their affaires, seeing it doth not onely much improoue their skill, but also further them greatly in all good proceedings; so doth it exceedingly aduantage vs in our spirituall trading, both for the increasing of our knowledge, and furthering of our practice, when as wee often meete together, and conferre of those things that belong to our Christian profession. For it doth not onely improoue and better our iudgements, by communicating with others in all that they know, but also inflame our hearts and affections with the loue of spirituall things, when as we stirre vp Gods graces mutu∣ally in one another, and like coales which are heaped vp together, not one∣ly preserue the heate of the loue, and zeale which is kindled in vs, and would coole and die if wee were scattered from one another, but also in∣flame those which are next vnto vs with our heate, which being set on fire, will also kindle those who are neere vnto them. In which regard, that of the Wise man is truely verified; The lips of the righteous feede many; but * 1.639 fooles (who refuse all communion and fellowship with them) die and perish for want of wisedome. And as it is a singular meanes to inlighten our minds with the knowledge of the truth, and to inflame our hearts with the loue of it; so also to make vse of all wee know and affect by our holy practice,

when as by our mutuall exhortations, we incourage and stirre vp one ano∣ther vnto new obedience, and to performe all good duties of a Christian life, and helpe both our selues and others, with such good counsels and di∣rections, which being obserued, will make the wayes of holinesse and righ∣teousnesse easie, familiar, and pleasant vnto vs. Adde heereunto the great necessity of these religious conferences, and of what great moment the vse or neglect of them is for our saluation or damnation. Neither are wee with the common sort to esteeme words as winde, or if we doe, such a winde as will bring great profit, or hurt; either much furthering vs to∣wards the Hauen of happinesse, or like a tempestuous storme, blowing vs vpon the rockes of perdition. For the Wise man saith, A mans belly shall * 1.640 be satisfied with the fruit of his mouth, and with the increase of his lips shall hee be filled. Death and life are in the power of the tongue, and they that loue it, shall eate the fruit thereof. And as he expoundeth himselfe in another place; A * 1.641 man shall eate good by the fruit of his mouth, namely, if his tongue vttereth good things, but the soule of the transgressours shall eate violence. And our Sauiour hath taught vs, that we shall be called to account for euery idle word * 1.642 at the day of Iudgement, and that by our words we shall be iustified, and by our words we shall be condemned. Finally, let vs remember how faithfull in this kind the wicked are in the deuils seruice, being neuer weary in vttering such speeches as are vaine and vnprofitable, or hurtfull and pernicious; and let this make vs ashamed of our negligence, if we seldome admit such holy conferences as tend to Gods glory, whom we haue found so gracious and bountifull a Master, or being entred into them, doe waxe weary, and soone giue them ouer, vpon euery slight occasion, for want of loue and zeale to his seruice. Yea, let vs consider with what pleasure and delight our selues haue beene taken vp in the dayes of our ignorance, with idle and hurtfull communication, and let this make vs to redeeme our lost time, by being diligent and frequent in good conferences; and seeing wicked men are, and we were, not ashamed to spend much time, in speaking to Gods dis∣honour, and our owne and our neighbours hurt; let it now bee a shame vnto vs to bee backward and bashfull, slacke and meale-mouthed, to speake freely vnto his praise, or to omit any good occasion of discourse, which may further the saluation of our selues or our brethren.

CAP. XXX.

Of those duties which concerne our workes and actions one with another, both out of contracts, and in our buy∣ing and selling.

§. Sect. 1 That we must labour both to do and receiue all the good we can, in our dealings with others.

AND thus much concerning those duties which are to be per∣formed in our society and conuersation, respecting our spee∣ches and conferences. Now we are to speake of those which concerne our workes and actions. And these either respect our simple and ordinary dealings out of contract, or those which are to bee obserued in contracts and bargaines one with another. Concerning the former, I shall not neede to say much more then I haue

written before of those duties, which are generally to be performed in our whole conuersation and society with our neighbours. Only let vs obserue this principall rule, that when wee come in any company with our bre∣thren, wee indeuour by all good meanes, both to receiue, and doe all the good wee can vnto our selues and them, improouing our society for the best aduantage to all parties. And first for our selues, we must not idly and vainely spend our time, when we are in company, but labour as much as in vs lyeth, to reape what fruit and benefit we can by it, setting our selues to listen vnto, and lay vp for our vse the good speeches, instructions, coun∣sels, exhortations, admonitions or reproofes, which we shall heare from any, and those especially which are superiour vnto vs in Gods gifts and graces; as also to take notice of those good examples of piety or Iustice, faith, affiance in God, humility, meekenesse, patience, and such other ver∣tues, that they may serue as patternes for our imitation; according to that of the Apostle; Brethren, be followers together of mee, and marke them which walke so as ye haue vs for an example; and elsewhere hee exhorteth the He∣brewes * 1.643 to follow the faith of those who were set ouer them, and had spoken vn∣to them the Word of God. But because such rules through humane frailty * 1.644 doe sometime faile, we are not hand ouer head to conforme our selues to such ensamples, but in any doubtfull case to bring them to the maine Stan∣dard, the Word of God, and to consider, if they agree or swarue from it; and to our chiefe Patterne and Precedent Iesus Christ, to see how their ex∣ample agrees with his; seeing the Apostle, though excellently graced, would not propound himselfe as an absolute patterne to be followed in all things; but onely so farre foorth as he was a follower of Christ. * 1.645

§. Sect. 2 That we must take all occasi∣ons of gayning others to Christ.

And as we must labour when we are in company to receiue, so also to doe what good we can vnto those who associate vs. Especially, wee must indeuour to take and seeke all good occasions and opportunities, of spea∣king or doing any thing which may further their saluation, and to vse all good meanes, both to gaine them vnto Christ, if we see no signes of their conuersion; or to build them vp in him, to inrich them with all spirituall graces, and to confirme and strengthen them vnto all Christian duties, if being conuerted, they belong to the same houshold of faith. Of the former, we haue the Apostle Paul a worthy example for our imitation, who though * 1.646 (as he professeth) he were free from all men, yet he made himselfe seruant vnto all, that he might gaine the more. To the Iewes hee became a Iew, that hee might gaine the Iewes (that is, as he expoundeth himselfe in the next words) to them that were vnder the Law, as vnder the Law, that hee might gaine them that were vnder the Law; to them which were without Law, as without Law (though hee were not without Law to God, but vnder the Law to Christ) that hee might gaine them that were without Law. To the weake hee became as weake, that hee might gaine the weake; and in a word, made himselfe all things to all men, that he might by all meanes saue some. And in the next Chapter he saith, that he indeuoured to please all men in all things, not seeking his owne profit, but the pro∣fit * 1.647 of many, that they might be saued. In respect of our brethren, which are already conuerted, we must, when we keepe them company, performe all Christian duties which may inrich, or confirme and strengthen in them all the gifts and graces of Gods holy Spirit. To which end, we must obserue

and watch ouer one another, not as curious busie-bodies, to intermeddle with their affaires, which belong not vnto vs, or to spie out their infirmi∣ties, that wee may blaze them abroad to others; but seeing their weake∣nesses, that we may helpe and support them and their wants, that we may vse all good meanes to supply them, and in the meane time, to couer them vnder the vaile of charity. And finally, that we may prouoke and stirre vp one another, to the imbracing of all holy vertues, and the practising of all Christian duties, according to that of the Apostle, Let vs consider one ano∣ther, * 1.648 to prouoke vnto loue and good workes.

§. Sect. 3 That in all our dealings and bargainings we must carry our selues vp∣rightly and ho∣nestly.

In our contracts and bargaines, whereby we alienate or exchange the things which of right appertaine vnto vs vpon some equall and honest conditions, diuers duties are to bee obserued of all Christians, who haue trading and dealings one with another, some whereof are generall to all contracts, and some more specially respect selling and buying. In all our contracts and dealings, there is generally required, that we carry and be∣haue our selues simply and vprightly, honestly, and with a good consci∣ence, as in the sight and presence of God, who seeth not onely our out∣ward actions and dealings, but also the inward thoughts of our hearts, and our most secret and hidden intentions, according to that of the Apostle, We trust we haue a good conscience in all things, willing to liue honestly. And * 1.649 contrariwise in all our contracts, we must carefully shunne and auoyd all guile and deceit, all hollow and double dealing, tending to the vndermi∣ning * 1.650 and circumuenting of our neighbours. So the Apostle exhorteth, that no man goe beyond or defraud his brother in any matter, because the Lord * 1.651 is the auenger of all such; for as the Psalmist saith, he abhorreth the deceitfull * 1.652 and blood thirstie man. More especially we must in all our dealings obserue truth in all our words, and not onely speake it from our lips, but also from * 1.653 our hearts, hating & auoyding all subtill equiuocations, and mentall reser∣uations, as tending to circumuent and deceiue those with whom we deale. Secondly, fidelity in all our promises, performing them, although it be to * 1.654 our owne hindrance, vnlesse he to whom they are made doth release vs of them. Thirdly, iustice in all our actions, giuing euery man his due, and dea∣ling with others, as we would haue them to deale with vs. Fourthly, charity and compassion in remitting our right in whole or in part, when as the bargaine prooueth hard, and to the great losse and hinderance of our poore neighbours, who are not able to beare it. And lastly, patience and contentednesse, when we sustaine any damage and detriment, or be other∣wise crossed or ouer-reached in any of our contracts, either purposely by those with whom we deale, or by some casualty or accident which could not bee foreseene. Contrariwise in all our contracts we must auoyd lying, and that which is equall vnto it, equiuocation; For the getting of treasures by * 1.655 a lying tongue, is a vanity tossed to and fro of them that seeke death. And againe, Wealth gotten by vanity, shall be diminished: but he that gathereth by labour, * 1.656 shall increase; yea though a man could by lying, get the whole world, what would this profit him, seeing thereby hee shall lose his owne soule? For liars shall not onely be excluded out of the Kingdome of heauen, but also haue their portion in the lake which burneth with fire and brimstone, which is the * 1.657 second death. With like care wee must auoid in our dealings all perfidious∣nesse

and breach of promise, although it tend to our great aduantage, seeing God will not blesse goods gotten by breach of couenants, and though we should thriue by such courses, our worldly gaine will in no sort recompence our spirituall losse. We must shun also all kinde of vniustice in our contracts, seeing though it bring in present gaine, yet no profit in the end; For the treasures of wickednesse profit nothing; but righteousnesse de∣liuereth * 1.658 from death. Likewise we must auoyd all vncharitablenesse, raysing our gaine out of our neighbours losse, but as fellow-members of the same body, we must aduance, as much as in vs lieth, our mutuall profit, and in some equality thriue together. Finally, we must not, through impatiency, murmure and repine, fret and fume, when wee meete with any crosses or losses in our contracts, but be content sometime to lose as well as gaine; and to this end we must not haue our eyes too much fastened vpon secon∣dary causes and inferiour meanes, which perhaps are exceeding crosse and faulty, but lift them aboue the earth, and fixe them vpon the most wise prouidence of our good and gracious God, who gouerneth all things which seeme most contingent and casuall, and so disposeth of them, as is most for his owne glory, and the spirituall good and euerlasting salua∣tion of all those that loue and depend vpon him.

§. Sect. 4 That we must sell only things saleable.

More especially, there are diuers duties required of vs in our buying and selling. As first, that the seller be the true and lawfull owner of that hee selleth, or his deputy appointed by him; and that the buyer doe not for priuate gaine buy any thing from any man, whom he thinketh not to haue any right to sell it. In which respect, they grieuously offend, who buy or sell stolne goods if they know of it, and they who sacrilegiously sell and buy the liuings of the Church, and such things as are freely consecrated to the seruice of God. Secondly, the seller ought to sell, and the buyer to buy such things onely as are vendible, and may iustly bee bought and sold. In which regard, they offend, who sell or buy the gifts of the Spirit, as Simon Magus, or holy things which belong to God; and those who sell and buy Iustice or iniustice by bribery giuen or taken, either to fill their owne pur∣ses, * 1.659 or to peruert right. They also who sell and buy truth and lyes, as false witnesses, and they that hire them to giue false testimony. But they most of all, who for corruptible things sell their soules vnto sinne, as Achab did, which Christ redeemed with his most precious blood. Thirdly, wee ought to sell onely such things as are fit for sale, or knowing them to bee otherwise, to acquaint the buyer with it, and so to pitch a lower price, ac∣cording to their lesser value. Otherwise wee are not to sell things falsi∣fied in respect of their substance, and such as are mixt and corrupt, for such as are pure and good, which is a common fault among Merchants and Tradesmen in these dayes, who for their greater gaine adulterate their wares, and iumble and intermingle things of a different degree in good∣nesse, selling them all at the best rates. Fourthly, we are bound to sell those things only which are some way profitable for the Church and Common∣wealth, either for necessary vse, or for ornament and delight. Neither ought wee to benefit our selues by such things as are vnprofitable vnto others, and much lesse by such as are in their owne nature hurtfull and pernicious, vncharitably raising our owne gaine out of our neighbours

losse. As those that sell popish pardons, and bookes, to ignorant people, who are likely to be seduced by them, such also as further them in their superstition and idolatrie, obscene pictures and bookes full of ribaldry and all prophanenesse, fit for nothing but to poison and corrupt such as see and reade them.

§. Sect. 5 That we must set and sell our wares at an e∣quall price.

Fifthly, we ought in selling and buying, to set our wares at an equall price; the best rule whereof for the most part is the ordinarie price of the market, which valueth things not simply in their owne worth, but with consideration of all circumstances, as scarcity, plenty, time and place; and not according to the price wee gaue lesse or more, nor onely respecting whether we gayne much or little, whether we get nothing or lose thereby. For as of necessity, through the change of prices, we must sometimes lose, so it is alike necessary, that we should gain at another time, to repaire these losses, and maintaine our state. And as wee must not, when wee haue an ill bargaine, exceede the market, and so transferre our losse from our selues vpon our neighbour, but patiently beare our owne crosse as imposed of God, till hee afford vs lawfull meanes to free vs of it; so when wee haue made a good bargaine in respect of the difference of places or times, wee may not, vnlesse wee would be vncharitable vnto our selues, put off our gaine to others, but receiue it thankefully as the blessing of God vpon our labours. But here wee must take heede, first, that wee be not ouer strict in this kinde, seeking only our owne gaine and aduantage, without respect to the Common wealth, nor vncharitable towards the poore, in ioyning with others to keepe vp things in times of scarcity at the highest prices. But when wee can afford it, wee ought to abate something, and by our ex∣ample to bring downe others to reasonable rates, all circumstances being considered, that neither the Common wealth generally, nor the poore in particular receiue by our being iust ouer-much, any hurt or damage. Se∣condly, * 1.660 we must take heede that wee vse no vniust or vncharitable cour∣ses to rayse the markets, and the prices of commodities aboue their value; as to forestall the market, and to buy vp the things which are brought, at low rates, with a purpose to set them vp, and sell them dearer soone after in the same place. Or to ingrosse commodities which are offred to common sale, that hauing them all in our hands, wee may sell them at our owne rates. In which respect they chiefely offend, who, vpon no lawfull and ne∣cessary cause, doe abuse authority to countenance their Monopolies (I neede not to expound it, seeing custome hath made this Greeke word fa∣miliar English) and get the sale of seuerall commodities appropriated vn∣to themselues, so as none may sell them but by benefit of their priuiledge, that so they may value them aboue their worth, and inrich themselues with the losse and damage of the Common wealth. Neither must we (as it is the vsual fault of Companies and Corporations) combine our selues together to sell our wares at a certaine rate; nor keepe in our commodities in time of plenty, to this end that we may cause a dearth; seeing by defrauding * 1.661 the people of Gods blessings, we shall bee exposed to their curse, as the Wise man teacheth vs. And as the seller ought not to vent his wares a∣boue their worth; so neither should the buyer desire to haue them vnder, if at least he know that the seller cannot so afford them; especially when

he hath to deale with the poore, whose necessities oftentimes constraine them to take, not what their wares are worth, but what they can get for them. In which respect, many shopkeepers in Cities and townes grieuous∣ly offend, which take aduantage of their pouertie who worke for them, shamefully to oppresse them, forcing them to sell their teares, sighes and groanes with their wares, because wanting bread to put into their own and their childrens mouthes, they will not buy them off their hands, not be∣cause they are vnwilling to haue them, but because by these refusals they would beate them downe to vile prices, and such rates, that their curious skill and painefull labour in their art and trade, will scarce yeeld them so much as will, after the homelyest manner, feede & cloath them: whilest the other, who come further behinde them in art, skill and profitablenesse to the Common wealth then they, goe before them in stocke and riches, sel∣ling with their wares their winde and words, and doubling their price with their lies and oathes, abound in all superfluous excesse, and yet ex∣ceedingly grow in wealth.

§. Sect. 6 That in buy∣ing and selling all fraud and deceit must be auoided.

Lastly, in respect of the manner of selling and buying, wee ought to vse honest simplicity, and carefully to auoid all fraud and deceit. In which respect, men grieuously offend in these dayes, who haue & vse a thousand deuices to circumuent and defraud their neighbours. As first, by blinding their mindes with their partiall and false praises of their wares, and their eyes with false and deceitfull lights. By concealing the knowne faults of their wares, and yet coueting to get the highest prices, as if they were faultlesse. By asking for them a double price to their value, and taking it also, if the party be so simple to giue it. By abusing their acquaintance and customers vnder colour of loue and friendship, and selling their wares dearer vnto them, then a meere stranger could buy them. By tel∣ling vntruths, either about the worth of their commodities, or the price which they cost them, or the money that they haue beene offered, or that which they will take, and not vnder, and (that which is worse, though this bee too too bad among Christians) by countenancing and confirming their lyes with intermingled oathes. Vnto these, innumerable other faults might bee added, common in these dayes amongst Trades∣men, which I will onely name, because it is not my purpose to rake vp these filthy puddles to the bottome, but onely to point at the grossest of them with my finger as I passed by, that the conscionable Christian, who desireth to please God in all his courses, may shunne and auoyd them. As first, they offend in their manner of selling, who sell one thing for another, and when they meete with those, who being simple and ignorant, are apt to bee abused, doe thus deceiue them both in the colours and stuffes. So they also, who sell that which is mixt, for that which is pure; that which is sophisticate and naught, for that which is perfect and good; that which is bad, for the middle sort; and that which is meane and indifferent, for the best. They in like manner who set false glosses on their wares, by gum∣ming, starching, pressing, and burning, and so to cause them to seeme much better then they are, make them much worse for vse. Finally, they who vse false waights and measures, buying by a greater, and selling by a lesser; and such also as by their Art and skill increase the

waight and measure of their wares in shew, aboue that which they are in truth; as by false fingring, stretching, ouer-measuring, deceitfull bal∣lancing; making by their nimble trickes, the equall Scales to forget and lose their indifferency, and inclining on their side, to become ac∣cessary to their fraud. The buyer also ought no lesse carefully and con∣scionably to obserue truth and iustice in cheapning and buying his com∣modities then the seller, both offering an equall price to the worth of the wares according to his iudgement, and truely paying it when they are agreed. In which respect they offend, who, to bring downe the price vnder the true value, dispraise and disgrace the wares, before they haue bought them, which after they are gone, they are ready to commend as a good penny-worth; The which Salomon obserued as a fault in his times: It is naught, it is naught, saith the buyer, and when hee is gone away, * 1.662 then hee boasteth of his bargaine. So those who offer much vnder that iust value of the wares, which their owne iudgement doth set vpon them, whereby the seller is driuen to aske much aboue, that so hee falling as the other riseth, (like the Scales, which interchangeably tossing vp and dovvne, stand at last in their due equipoyse) hee may bring the price to some indifferencie; all which vaine-spent time and labour might vvell haue beene saued, many idle words spared, and diuers abuses shunned and auoyded, if on both sides they had vsed Christian simpli∣citie. Finally, the buyer much offendeth, vvhen hauing agreed vpon the price, and comming to pay it, hee giueth not vnto the seller his full due, but either wittingly misreckoneth him in the summe, or ten∣dreth vnto him, in stead of currant and lawfull money, slippes, and base coyne, vvashed, clipped, and light gold, or pieces of lesse va∣lue, oftentimes for those of greater, vvhich through ouer-sight, by reason of their likenesse, may very easily bee mistaken the one for the other.

§. Sect. 7 How to auoid the faults com∣monly cōmit∣ted betweene buyers and sellers.

All which faults among buyers and sellers, which so intolerably raigne in these times, would easily bee auoyded; if, as wee professe, wee would preferre Iustice and charity before deceit and selfe-loue, and according∣ly would labour to mortifie the one as hurtfull and pernicious, and magnifie the other as most excellent and profitable, both for the set∣ting foorth of Gods glory, and the furthering and assuring of our owne saluation. If wee would but consider that God is present, and behol∣deth all our dealings, and will one day, as a righteous Iudge, call them to account, to reward them if they bee vpright and iust, or to punish * 1.663 them, if they bee wicked and deceitfull. If finally, when wee come to summe vp our gettings in our Trades at the yeeres end, wee would put all our gaines in the one Scale, and our soules which wee haue hazzar∣ded to euerlasting losse, by our vniust, vntrue, and deceitfull dealing, into the other, and consider how light they bee in comparison of it, which, as our Sauiour hath taught vs, cannot bee counterpoysed by the * 1.664 waight and worth of the whole world. And so much concerning our dealings with one another in contracts and bargaynes; the which I thought necessary to bee in some briefe manner handled in this Treatise, because all Christians almost are often imployed in them, and many,

whose callings consist in trading, doe spend the most part of their liues in it: As also, because the corruptions of the times are so many and grie∣uous, so backed with the multitude, and countenanced with custome, that they are scarce thought to bee any sinnes, insomuch as many, which otherwise feare God, are often ouertaken with them, either through ignorance, walking according to the common course, for want of bet∣ter direction; or being compelled (as they suppose) with vrgent necessi∣tie to doe as others doe; because there being so few which doe as they should, and such multitudes which vse fraud and deceit; if they should in their trading and dealings vse truth and iustice, simplicity and honest plainenesse, they should (as the Prophet complaineth of his times) be∣come * 1.665 a prey vnto others, and bee exposed to the common spoile. The which danger would in great part bee auoyded, if men could liue by faith, and cast themselues vpon Gods prouidence in the vse of lawfull meanes, seeing hee neuer faileth them that trust in him. And also, if there were a generall reformation of these abuses and corruptions, among them that sincerely professe Religion, and truely feare God, which might easily bee done without any danger to their estates; seeing what is wanting in ill-gotten gaines, would bee abundantly supplyed by the greatnesse of their custome; for who that is wise, would goe ordinarily to others, where hee is likely to be deceiued, when as hee may trade with them from whom he may assuredly expect honest and plaine dealing? And so much concer∣ning those duties of Christian conuersation, which are to bee obserued in all companies and societies.

CAP. XXXI.

That Gouernours of families ought to traine vp those which are vnder their charge in the duties of godlinesse.

§. Sect. 1 That it is not enough for go∣uernours to be themselues re∣ligious, but they must also traine vp those which are vn∣der their go∣uernment, in the knowledge and practice of Religion.

THe next duties belonging vnto a godly life, are such as a Christian ought to performe in his family, all which may ge∣nerally bee referred to this mayne duty, that hee not onely duly and diligently serue God himselfe, but also teach those who are vnder his charge to ioyne with him, and not onely by instruction shew them the right way, but also by wise and religious go∣uernement, guiding and training them vp in the feare of the Lord, hee must cause them to accompany him, and to put in practice the holy duties of Gods seruice, in which he hath informed them. Neither is it sufficient that gouernours of families be good Christians in their owne particular and personall carriage, but according to that place wherein God hath set them, and that vocation whereunto they are called, they ought to be Chri∣stian gouernours, and not onely fight the Lords battels as common Soul∣diers, but as wise and valiant Captaines, they must leade on those which are vnder their charge, and see that they in their places performe good seruice to our grand Emperour and chiefe Commander the Lord of Hosts, as well as they. And as Stewards and Bayliffes vnder our great Lord and Master, they must appoint their children and seruants vnto their

taske, and see also that they performe it. And thus Ioshuah, as a gouernour of the Common-wealth, instructed the whole congregation in the Law of * 1.666 God, with the women, little ones, and the strangers that were conuersant amongst them: And as a master of a family, vndertaketh not onely for himselfe, but also for his whole houshold, that hee with them would serue the Lord. And as Dauids care extended to the wise and religious gouernement of the whole Common-wealth, as their King and Soueraigne, so he thought these high and waighty imployments no priuiledge to exempt him, from performing his speciall duty, as a Master in the well ordering of his fami∣ly. And therefore he professeth that hee would walke within his house with * 1.667 a perfect heart; neither nourishing wickednesse in himselfe; nor induring it in any of his seruants. And that hee would driue out and expulse vn∣godly men out of his family, and setting his eyes vpon the faithfull of the land, and such as walked in a perfect way, as his speciall fauourites, he would make choice of them for his houshold seruants. Yea vertuous Hester, * 1.668 though a Queene, matched with an idolatrous King, and vnder an hea∣thenish gouernement, not onely her selfe diligently serued God by fasting and prayer, but also had so trained vp her maides in the true feare of God, that they were fit to beare her company. By which examples wee learne, that there are no distractions so great, no imployments so waighty, which should hinder any gouernours of families from performance of the like duties.

§. Sect. 2 Diuers reasons which may mooue gouer∣nours to the performance of this duty.

To which end let vs consider, first, that euery family is a member and part of the whole body, which ought to resemble it in nature and gouern∣ment, * 1.669 and as it were a particular Church, in which, the publike duties are priuately to bee performed, as the Apostle teacheth vs, whereas hee saluteth Nymphas and the Church which was in his house; and the Master of the family representeth the Minister, and the rest of the house the people in the Congregation, who are to bee gouerned and in∣structed by him; whereof it is that the Apostle would not haue wiues and women to speake in the Church, and publikely to propound their doubts in the assembly, but to craue resolution of their husbands at home. Secondly, let vs consider, that inferiours are set vnder our go∣uernement, * 1.670 not as bruite creatures, but as reasonable men, and there∣fore, that not their bodies and bodily imployments alone are commit∣ted vnto our charge for gouernement and direction, but their soules likewise, that they may bee trayned vp by vs in all religious duties, and spirituall exercises, for which wee shall giue an account vnto God, hovv vvee haue indeuoured to make them to thriue vnder vs in the grovvth of Christianity, and fitted them for the seruice of God, as vvell as hovv vvee haue taught them their Trades, and in vvhat sort they should demeane themselues towards vs in our seruice. So that if vvee take no further care of them then vvee doe of our beasts, that is, onely so to gouerne, feede, and order them, as that they may bee fitted for earthly imployments, and for the aduancing of our world∣ly profit; when that their soules perish through our negligence, their blood will bee vpon our heads, and wee shall haue a fearefull account to make at the day of Iudgement. Thirdly, let vs consider that the family

is the Seminary of the Church and Common-wealth; and as a priuate schoole, wherin children and seruants are fitted for the publike assemblies, as it were the Vniuersities, to performe, when they meete together, all re∣ligious duties of Gods worship and seruice. And as it is a notable meanes to make Vniuersities to flourish, and the Students in them to succeed and prosper in their studies, when as the Masters of priuate schooles doe well fit and prepare them, teach and nurture them in learning and man∣ners, before they send them thither: So if Masters of priuate families would carefully traine vp all their houshold in the feare of God, and in the exercises of Christian Religion all the weeke, they would with more cheerefulnesse on Gods Sabbaths come vnto the publike assemblies, and with much more reuerence and attention, care and conscience set them∣selues as in Gods presence to heare his Word, and call vpon his holy Name, much better vnderstand what they heare, and lay it vp in memo∣rie, profit farre more by the vse of Gods holy Ordinances, for the conscio∣nable practice of what they know, and thriue more in their spirituall growth in one Sabbath, then others can doe in many, who, for want of in∣struction in the maine principles and acquaintance with the Scriptures by priuate reading, vnderstand not what they heare in the publike Mini∣stery; and not being seasoned all the weeke in any religious duties, can finde no taste or rellish in them, when on the Sabbath they come to per∣forme them with the rest of the congregation. Fourthly, let vs know that by this exercise, we shall not onely doe much good vnto those whom wee instruct, but also vnto our selues, seeing thereby wee doe stirre vp and in∣crease Gods graces in our owne hearts as well as in theirs. For heereby we shall mooue the Lord to impart vnto vs a larger measure of his gifts, when as wee doe so freely communicate them to the vse of our brethren; and to impart his will and counsels vnto vs, when as with Abraham wee * 1.671 will teach them vnto our children and houshold; wee shall learne much in teaching others, because it will giue vs occasion to set our wits more seri∣ously for the finding out of the truth, then in our priuate studies and Me∣ditations, and much cleare our iudgements, when we labour to deliuer the things that we teach plainely and distinctly, which were before confusedly heaped vp together in our vnderstandings, as it were, in the whole lumpe. Wee shall thereby much strengthen our memories, whilest by teaching others the things wee know, wee shall worke them into them, and cause them to make a deeper impression. Finally, we shall inflame our hearts with the loue of good things, by those meanes which we vse to worke the like affection in the hearts of others; and prouoke our selues vnto a con∣scionable practice of what wee know, by the same arguments and reasons which wee vse to perswade them vnto it. And consequently, in seeking to saue them, we shall also thereby much further our owne saluation; accor∣ding to that of the Apostle to Timothy, Meditate vpon these things, giue thy selfe wholly to them, that thy profiting may appeare to all; Take heede vn∣to thy selfe, and vnto the doctrine, continue therein; for in so doing, thou shalt both saue thy selfe and them that heare thee. Which priuiledges, howsoeuer they belong more principally to the publike Ministery, yet doe they in some good proportion appertaine also to those, who exer∣cise

themselues in this priuate dutie of teaching their family. Fifth∣ly, let vs consider that it is the best meanes to make our children and seruants faithfull and conscionable in performing their duties vnto vs, when they are first made carefull and conscionable in Gods seruice. For when their hearts are seasoned with the true feare of God, then doe they * 1.672 performe their dutie as vnto God in vs; not out of seruile feare, but for conscience sake; not for temporall rewards, but in hope and assurance of those that are heauenly and eternall; not with eye-seruice as men-pleasers, but with singlenesse of heart, as in the sight & presence of God, whom they labor to please in all things; seeing from him they expect the chiefest and best part of their wages and reward. Which meanes if masters and parents neglect, let them neuer complaine of bad seruants and vntoward children: for it is iust with God, that these should neglect their duties toward them, when as they, by neglecting their duties in trayning them vp in his feare, doe cause them to neglect their duties towards him. Sixthly, let vs remem∣ber, that if we will thus set vp Gods Kingdome in our families, he will go∣uerne together with vs, and so by his wise and powerfull prouidence guide and prosper all our indeuours, as that they shall wholy tend to his glory and our good. For thus performing our dutie, he will double and redouble his fauours vpon vs, blessing our seruants and children for our sakes, and vs for their sakes, by causing all their labours to prosper in their hands, as wee see in the example of Abrahams seruant, Iacob, Ioseph, * 1.673 and the Souldiers and seruants of Cornelius, who being trayned vp in the feare of God, either by their masters or their own parents, prospered in their proceedings, and so brought a blessing vpon them & the whole fami∣lies. Whereas contrariwise, the neglect of these religious duties bringeth Gods wrath vpon the gouernours▪ & those likewise that belong vnto him; according to that of the Prophet; Powre out thy fury vpon the heathen that * 1.674 know thee not, and vpon the families that call not on thy Name. Lastly, it would bee a notable incouragement to make vs diligent in performing these religious duties in our families, if wee would but consider that wee should heereby bee speciall meanes of gayning many vnto Christ, which shall heereafter bee the Crowne of our reioycing; that wee shall much more comfortably trauell in the way of holinesse and righteousnesse, and in our tedious pilgrimage towards our heauenly home, when wee goe not aboue, but haue those that belong vnto vs to beare vs company, who will be ready at hand to assist vs in our iourney, to admonish vs when wee are going out of the way, to keepe vs from falling, and when we are falne, to put to their helping hand for the raising of vs vp againe, and to fight on our side against those spirituall theeues, that come to rob vs of the rich treasures of Gods graces, and the malicious enemies of our saluation, when they incounter vs in the way, that they may foyle vs in the fight, or force vs with their fury to desist from our course, and to returne backe againe into the wayes of sinne and death. Finally, that we shall, with vn∣speakeable ioy and rauishing comfort, appeare before the Lord at the lat∣ter day, when being accompanied with those (who hauing beene by God committed vnto our charge, we haue carefully gouerned and guided in the wayes of saluation) we shall resigne and re-deliuer them vnto God, to

be crowned with the same happinesse which our selues shall inioy; saying with our Sauiour, of our families, as he of his Church; Behold mee and * 1.675 the children which thou hast giuen me: which will infinitely more reioyce our hearts at that day, then if hauing beene Monarchs of the whole world, we should haue left it to our posterity, as an inheritance after vs.

§. Sect. 3 That it is the dutie of hous∣holders to ca∣techize their family; and of the causes why it is neglected.

Now that wee may thus nurture our familie in Gods feare, and trayne them vp to the performance of all religious and Christian duties, as prayer, singing of Psalmes, reading the Scriptures, holy conferences, and such like, of which wee haue already spoken, there is required first, that we instruct them in the knowledge of God and his will; and secondly, wise gouernement, whereby they may be moued and drawne to put in pra∣ctice, and make an holy vse of all that is taught and learned for the right informing of their liues. Concerning the former, it is the duty of parents and gouernours of familyes, that they instruct and catechize their chil∣dren and seruants in the true knowledge of God, and in the maine prin∣ciples of Christian Religion; which though it be a most necessary and profitable dutie to bee performed of all, yet is it in these dayes exceeding∣ly neglected of the most, as a thing needlesse and not belonging vnto them. Of which neglect, these seeme to bee the chiefe causes; first, the pro∣fanenesse of mens mindes, and contempt of religion, which maketh them thinke this one thing so necessary in Christs iudgement, to bee in theirs * 1.676 of all things most vnnecessary: and that whereas knowledge in all other professions is required in some perfection, some little smattering or a bare shew, is sufficient in the profession of Christianity; which notwith∣standing as farre excelleth them, as the soule the body, or heauen earth. Secondly, An erroneous iudgement, whereby they perswade themselues, that though this knowledge bee necessary for all, yet that the dutie of instructing their familie in it, belongeth not at all vnto them, but vnto the Ministers onely. Thirdly, their ignorance which disableth them vn∣to it, being such as the Apostle complaineth of, who when for the time * 1.677 they ought to be teachers, yet had neede to bee catechized themselues in the first principles of Religion, and to be fed with milke rather then strong meate. Which is accompanied with a carnall shame of bewraying it to their inferiours. Fourthly, A much more impious shame to be noted of those, who are as bad or worse then themselues, for men too precise and forward in things not pertaining vnto them. The last and chiefest cause is worldly-minded∣nesse, whereby men are wholy taken vp with earthly affaires, so as they haue neither leysure nor pleasure to follow spirituall exercises, which so farre preuaileth with many, that they not onely neglect this dutie themselues, but also will not suffer those, who are vnder their charge, to be taught by others. First, because they would not haue them more wise or religious then themselues. Secondly, because they imagine, that they would bee lesse pliable to vniust courses, for the getting of vnlawfull gaine; and that being more intent to Gods seruice, they would become lesse diligent in the seruice of the carthly Mammon. Lastly, because they cannot indure, that any time should be spent in religious duties, as think∣ing all lost, which is not spent in worldly imployments, and consecrated to their earthly Idoll of gaine and profit. Yea this dutie of catechizing is not

only neglected of houshold gouernours, but also of Ministers, not onely such as are either idle or insufficient to teach the people, but likewise of many who are otherwise able and diligent. And that first, because they consider not the profit and necessity of this excellent exercise. Secondly, because they suppose that it is not pleasing and plausible to the people. And lastly, because they thinke it too meane a subiect for their great lear∣ning and eminent gifts. But let such in the feare of God consider, not what they are able to teach, but what the poore people, committed to their charge, are able to learne, and that they must like nurses, giue vnto their children, not the best and strongest meate, but that which they finde by experience the fittest to nourish them. Let them remember Christs charge to feede the tender Lambes, as well as the stronger sheepe; and the A∣postle * 1.678 Pauls practice and example, who chose rather to speake fiue words * 1.679 with vnderstanding, that he might teach others, then ten thousand words in an vnknowne tongue; and fitted his speech vnto those which were babes in Christ, and fed them with milke, and not with stronger meate, be∣cause * 1.680 they were not able to beare it; becomming vnto the weake as weake, that * 1.681 hee might gaine the weake, and all things to all men, that he might by all meanes saue some. Finally, that Salomon himselfe, who excelled in all learning and wisedome, stooped to the capacity of the meanest, and fitted his * 1.682 speech, that not onely the wise in heart might increase in learning, but al∣so that the simple might attaine vnto wisedome.

§. Sect. 4 Reasons which may moue all Gouernours to this dutie of catechizing. First, because it is Gods Commande∣ment.

And thus haue wee shewed the causes of the great neglect of this holy exercise. Let vs in the next place consider of some reasons which may reforme it, and perswade all sorts of men to put it in practice with more di∣ligence. The which may be reduced vnto two heads, as respecting either gouernours of families, and Ministers who are to giue instruction, or inferiours in the family, as children and seruants, and people in the con∣gregation, that they may giue themselues ouer to bee instructed by them. The former sort may be perswaded by these reasons. First, because it is Gods Commandement, that parents and gouernours of families should teach and catechize their children and seruants, not onely instruct∣ing them in the knowledge of Christian Religion, but also requiring an account of them by way of questions and answers, how they haue profi∣ted by their teaching, for the increasing of their knowledge. Thus the Lord requireth of the people of Israel, that they should not onely them∣selues remember and lay vp in their hearts his words and workes which they had heard and seene, but also that they should teach them their sons, and * 1.683 their sonnes sonnes. And in another place: These words which I command thee this day, shall bee in thine heart; and thou shalt teach them diligently vnto thy children, and thou shalt talke of them when thou sittest in thine house, and when thou walkest by the way, and when thou lyest downe, and when thou risest vp. So the Psalmist saith, that God established a Testimonie in Iacob, and appointed a Law in Israel, which he cōmanded their fathers, that they should make them known * 1.684 vnto their children, &c. But if parents neglect this dutie, Ministers are tyed to performe it, both by Christs precept, who inioyned them to feede his Lambes as well as his Sheepe, and also by his example, seeing his care extended to little children, whom hee would haue to come vnto * 1.685

him; and also in his childhood submitted himselfe to this ordinance of God, though he were replenished with all diuine wisedome, and more fit to teach, then to be taught of others, and sitting, as it is probable, among the cathecumenoi, which came to be catechized, heard the Doctours, and * 1.686 asked them questions. Now Christs examples in holy duties are our in∣structions; according to that, I haue giuen you an ensample, that you should * 1.687 doe as I haue done to you. The second reason is drawne from the loue of pa∣rents towards their children, and of pastours towards their flocke, which ought to extend vnto the soule more then to the body, as being much the more excellent part. And therefore if they prouide for their bodies all things necessary, as food, clothing, houses, lands; how much more should they be carefull for the nourishment of their soules? which if they neg∣lect, they shew plainly that their loue is carnall, and but to the halues, lo∣uing onely the worse part, or rather none at all: For, Godlinesse is the chie∣fest * 1.688 gaine, and is profitable both vnto body and soule, for all things, hauing the promises of this life, and of that which is to come.

§. Sect. 5 Other reasons inforcing the former duty.

The third reason is taken from the consideration of their naturall prone∣nesse vnto euill, euen from the brest, as experience teacheth, which by * 1.689 wholesome and timely instruction is to bee preuented; that being first seasoned with this precious liquor of true Religion, and sauing know∣ledge, they may retaine the taste and sauour of it to the end of their dayes. According to Salomons counsell; Traine vp (or as the word signifieth) Ca∣techize a child in the way that he should goe; and when he is old he will not depart from it. Vnto which, if we adde their readinesse to relapse into their natu∣rall corruptions; if by wholesome instructions they bee not daily confir∣med and strengthened in good courses; and how soone sinne will grow to a custome, and bring them to an habite of wickednesse, from which they can hardly afterwards be reclaimed; wee shall easily vnderstand the profit and necessity of this exercise. Fourthly, the desire that children and seruants should performe their duties to their parents and gouer∣nours, should make them carefull in the first place to teach them Religi∣on and the true feare of God. For if this be not the foundation, all other obedience is false and counterfeit, seeing they who yeeld it, are onely tyed vnto it in the carnall bonds of feare and rewards, and therefore it quite ceaseth when they cease. Neither will any with an honest heart and good conscience performe it, if it rise not out of loue and obedience towards God, but with respect of persons, selfe-loue, and such other sinister and by-respects. Fifthly, the care which euery Christian should haue to propa∣gate the Church of God, should mooue them to this duty, seeing God is thereby glorified, when as his Kingdome is inlarged and aduanced: for as the Wise man saith, In the multitude of a people is the honour of a King. Now * 1.690 this is most reasonable, that God, who created our children, should be ho∣noured by our consecrating of them vnto his seruice, and that wee should re-deliuer them vnto him, who first gaue them vnto vs, seeing they are his by a double right, both of creation and redemption, and also chalenged * 1.691 by him as his owne right and heritage. Sixthly, this may moue vs vnto this duty, if we consider that the time of youth is most seasonable for in∣struction; seeing then, like waxe, they are most apt to receiue all impressi∣ons

of good or euill, and also to retaine them when they are receiued. And therefore let it be the care of all gouernours, to stampe first Gods seale vpon their children, that thereby also they may bee marked for the children of God, before Satan hath preuented them, by sealing them for his slaues, and stamping vpon them the markes of perdition. Let them instruct them in the principles of true Religion, when as by their docible age they are most fit to learne, and most strong and able to retaine what they haue learned, in faithfull memories; lest neglecting this duty, Satan and the world teach them in their schoole of impiety, all prophanenesse and wickednesse; or if they incline at all to some Religion, doe by their instruments seduce them from the truth, sow in their minds the seeds of errours, schisme and heresies, and draw them away from God, by teach∣ing them to offer vnto him for his pure seruice, their owne, or other mens inuentions and traditions, will-worship, superstition and idolatry.

§. Sect. 6 Examples of the faithfull who haue ca∣techized their family.

Lastly, the examples of the faithfull in all ages, who haue been diligent in the performing of this duty, may perswade vs vnto it. Thus wee reade * 1.692 that Cain and Abel serued God by sacrifices, which they could not haue done, there being then no written Word for their direction, vnlesse they had beene instructed in Gods true Religion by their parents. So Abraham is commended for this duty, from whom God would not hide his secret counsels, because he knew that he would command his children and his houshold * 1.693 after him, that they might keepe the way of the Lord. Thus Salomon was in∣structed * 1.694 by Dauid his father, and by Bathsheba his mother, from his tender youth, to his riper age, as himselfe professeth; I was my fathers sonne, ten∣der * 1.695 and onely beloued in the sight of my mother. He taught me also, and said vn∣to me, Let thine heart retaine my words: keepe my commandements and liue, &c. And we reade that Iehoash the King was instructed from his tender youth * 1.696 in the knowledge of God, by his good vncle Iehoiada the Priest. So also in the New Testament, this duty was practised; for there were two sorts of Catechumenoi, or such as were catechized; first, such as were adulti, and of ripe age, who were catechized in the principles of Christian Religion before they were baptized; as Theophilus, the Eunuch, Cornelius, and his houshold, Apollos, and many others, whereof these principles were cal∣led * 1.697 the doctrine of Baptismes. And the second sort borne in the Church, who being in the Couenant, were baptized in their infancie, and after that cate∣chized, and then confirmed by the imposition of hands, whereof the prin∣ciples were called the doctrine of the imposition of hands, in the same place; because at their confirmation they first rendred an account of their faith. And thus Paul remembring Timothies vnfained faith, saith, that it dwelt * 1.698 first in his grandmother Lois, and his mother Eunice, of whom hee maketh honourable mention, because they had instructed him from his youth in the doctrine of it. And therefore, if wee would bee numbred in the Calen∣der of the faithfull, or be made happy in their rewards; let vs follow their example, and as we haue opportunity and conuenient time, let vs cate∣chize and instruct in the principles of Christian Religion, all those that being capeable of knowledge, are committed to our charge.

§. Sect. 7 Reasons moo∣uing children to submit themselues to be catechized.

And these are the reasons which may perswade gouernours to performe this duty of Catechizing; vnto which, we will adde some others, which

may mooue those who are vnder their gouernement, to submit them∣selues willingly vnto this Ordinance of God, to receiue instruction from them, and attentiuely to heare them, carefully to treasure vp in their hearts and memories what they haue learned, and chearefully to render an ac∣count of it, when they are called thereunto. The which I thought neces∣sary, in respect of the backwardnesse which is to be obserued in most fami∣lies and congregations amongst all sorts, not onely nor chiefly among children in yeeres, but especially such as being riper in age, are notwith∣standing children in knowledge. The which is caused by their naturall auersenesse to these religious duties, by the corruption of their iudge∣ments, perswading them that they are vnnecessary, by the worldlinesse and prophanenesse of their hearts, which hindreth them from attending vnto instruction, and consequently maketh them vnwilling to bee called to ac∣count, because they finde themselues vnable to answere and giue any sa∣tisfaction to their teachers; by carnall pride, and proud bashfulnesse, which causeth them scornefully to cast off Christs yoke, and contemptu∣ously to refuse subiection vnto his Ordinance, because they feare to be dis∣graced before others, for their ignorance and small profiting in the know∣ledge of Christian Religion; and finally, by the subtill malice of the deuil, which casteth before them all discouragements which hee can deuise or raise against this profitable exercise, because he well knoweth, that it is a most powerfull meanes to dispell the mists of ignorance, through which hee misleadeth men to prophanenesse, heresie, hell, and destruction, and to inlighten mens minds with sauing knowledge, to beate him from his throne, and to cast downe the strong holds of sinne, and to set vp and establish in their hearts the gracious Kingdome of Iesus Christ, by which they shall be brought to all glory and heauenly happinesse.

§. Sect. 8 Reasons moo∣uing those which are of yeeres to sub∣mit themselues to be catechi∣zed, if they be ignorant.

Now these reasons concerne not onely children in yeeres, but also chil∣dren in knowledge, though they bee ancient in respect of age. The first * 1.699 whereof may be taken from the end of their creation and redemption, for they are created vnto good workes, which God hath ordained that they should walke in them; they are redeemed out of the hands of their spirituall enemies, that they should serue God in holinesse and righteousnesse before him all the dayes of their liues; they are not their owne, but bought with a price, that they might glorifie their Redeemer in their soules and bodies. But none can truely serue the Lord, vnlesse they know him, his will, and Word, from which they must not decline to the right hand nor to the left, and neither adde any thing to it, nor detract ought from it; for else through naturall ignorance, they will (as our Sauiour chargeth the Samaritans) worship they know not what, * 1.700 and in stead of his true seruice, offer vnto him their owne will-worship and inuentions. Neither can wee come to this knowledge, but by the meanes which God hath ordained, one of the chiefe whereof is this religious ex∣ercise. Secondly, we haue vowed in our baptisme, that we will fight vn∣der Christs Banner against our spirituall enemies, which wee cannot doe without receiuing a shamefull ouerthrow, vnlesse our Christian Armour be put on and fastened vnto vs with the girdle of verity, and vnlesse wee be trained vp in this Christian warfare, and taught rightly to vse the sword of the Spirit, the Word of God. Now if vowes must be paid without delay, then * 1.701

how much more this which importeth vs as much as our saluation? A third reason may be taken from Gods loue and fatherly care and proui∣dence watching ouer vs, and preseruing vs from all perils and dangers in the time of our infancie and childehood, vnto which as we were natu∣rally most prone, so were wee vtterly vnable to auoid them by our owne prouidence, or to vse any meanes to helpe our selues. Which considera∣tion should moue vs, as soone as we are come to knowledge and discreti∣on, to testifie our thankefulnesse by learning his waies, that wee may walke in them, and thereby glorifie him who hath so graciously preserued vs. Fourthly, let vs consider, that the Law was giuen, not onely to the ancient and them of ripe age, but also to children and young men, that they might cleanse their wayes by taking heede thereunto according to Gods * 1.702 Word; which made Iosuah to reade it vnto them all alike. And both old * 1.703 and yong shall be called to giue an account of their workes and waies at the last day, according to that in the Reuelation, I saw the dead, great and * 1.704 small, stand before God, and the bookes were opened, &c. and the dead were iudged out of those things which were written in those bookes, according to their workes. And therefore the young as well as the old, must prepare themselues for their reckoning, and learne both what strength the Booke of the Law hath to indite and condemne him, and how by the Gospell they may trauerse this inditement, and be acquitted from that dreadfull sentence of con∣demnation, by pleading full satisfaction by Iesus Christ. And therefore when his soule wallowing it selfe in carnall delights, saith vnto him; Re∣ioyce, * 1.705 O yong man, in thy youth, and let thine heart cheere thee in the dayes of thy youth; and walke in the waies of thine heart, and in the sight of thine eyes; then let him remember, that for all these things God will bring him to iudgement. Fifthly, consider that this age aboue all others, is most fit to receiue and retaine instruction and information in the wayes of the Lord, as also refor∣mation and amendment of our sinfull courses. Which if it bee deferred to riper age, they will be lesse able to learne the will and wayes of God, to hold them in memory, or to obey and walke in them. For the facul∣ties of the soule will bee more enfeebled, and they distracted with earth∣ly cares, and loue of the world, ambition, couetousnesse, voluptuousnesse; they will then be more apt to content themselues with their ignorance, wherin they haue bin so long nuzzled; their passions will grow strong and violent, and custome of sinning laying fast hold on them, will pull them backe from the schoole of piety, yea will make them openly to professe, that they are now too old to learne; by all which, who seeth not how des∣perately they hazzard their saluation, who put off instruction, and neglect the meanes of it, in the time of their youth? And therefore let vs hearken to the Wise mans counsell; and remember now our Creator in the daies of our * 1.706 youth, while the euill daies come not, nor the yeeres draw nigh when thou shalt say, I haue no pleasure in them. Sixthly, let vs remember, that God would haue first fruits offered vnto him, as a type to teach vs, that the prime of our age is an oblation wherein he chiefly delighteth; that our Sauiour was much pleased, when little children entertained him with their applause, Crying * 1.707 Hosanna to the Sonne of Dauid; that God out of the mouth of babes and sucklings hath ordained strength, because of his enemies, that he might stil the enemie & the

auenger. Finally, that in the time of the law, they were inioyned to offer vn∣to God the yong and lusty, & not the old and lame, to shew that the Lord would haue the prime of our age and strength consecrated to his seruice; although in the Gospell all are inuited to the marriage Supper, the poore, * 1.708 maimed, halt and blinde, because (so we bring with vs the wedding gar∣ment) it is better in our age to come halting to the feast, and through the dimnesse of our sight, groping for the right way, then to frame worldly excuses, and absent our selues altogether.

§. Sect. 9 Of the great profit of this exercise of ca∣techizing.

Lastly, let the profit & manifold benefits which accompany this dutie, be an effectuall meanes to perswade vs vnto it. For they only are saued who * 1.709 haue faith, and they faith alone, who haue knowledge, both which come by hearing, as the Apostle teacheth vs, How shall they call vpon him, in whom they haue not beleeued? and how shall they beleeue in him of whom, they haue not heard? and how shall they heare without a Preacher? So then faith commeth by hearing, and hearing by the Word of God. And this the Apostate Iulian well knew, and therefore to roote out the Church, he thought it the most effectuall way, to put downe Christian Schooles, and Religious ex∣ercises, that being depriued of all meanes of knowledge, hee might leade them in their ignorance which way hee listed. Secondly, it is a notable meanes to free them from errours and heresies, when they are grounded in the knowledge of the truth, and the analogie of faith, that will serue them as a touchstone and rule, according to which doctrines must bee ex∣amined; which whoso want, may easily be led euen into fundamentall er∣rours. For as the Apostle saith, there must bee heresies in the world, vnto * 1.710 which men naturally are more inclined then vnto the truth; and there∣fore we must not hand ouer head hearken vnto euery spirit, nor when we heare, iudge of them according to our naturall reason, but wee must, as the Apostle Iohn exhorteth vs, try them whether they be of God or no, by * 1.711 bringing them to be examined by the touchstone of his Truth. The which wee shall be vtterly vnable to doe, if we be not acquainted with the Scrip∣tures, and haue no knowledge of the maine principles, and the analogie of faith contayned in them. Where, by the way wee may note the cause why Popery so much increaseth amongst vs, namely, because for want of catechizing in many places, the people remaine ignorant of the princi∣ples of Christian Religion, and so vpon the alleadging of any carnall rea∣son, plausible to corrupted nature, they become an easie prey to the Priests and Iesuites. Thirdly, It helpeth notably to the hearing of Sermons with profit, both because being grounded in the principles and maine parts of diuinity, wee shall bee able to referre all things wee heare to their heads, and also to examine Doctrines according to the analogie of Faith. For seeing there will be many false christs and antichrists, false prophets, false teachers, and rauenous wolues that will come in sheepes clothing; wee must not receiue all that is preached in a pulpit, but try all things, and take * 1.712 that onely which is good. The which wee cannot doe, if wee be vnacquain∣ted with the Scriptures, and destitute of the knowledge of the principles of Christian Religion. Where, by the way wee may note the reason why most men, euen in the chiefe Cities, and places where the Gospell hath beene long preached, yea euen such as make most sincere profession of

Religion, are so void of all sound iudgment in hearing Sermons, that they are more affected with the strength of the voice, thē the powerfulnes of ar∣guments, looke more after the manner, then after the matter, & to a ready and fluent speech, then soundnes of Doctrine and faithfull handling of the text. Why also they so little profit by their much hearing for their increase in knowledge, & strengthning of their faith, the sanctifying of their hearts, & walking in a settled course of a Christiā life. Finally, why they with such earnestnes, flock after new commers, & so easly harken vnto euery new opi∣nion, though the broacher of it haue onely a shew of sanctity, and be quite destitute of al good learning or sound knowledge of Diuinity; namely, be∣cause the people being vngrounded, & ignorāt of the principles of Religi∣on, are wholy vnstayd and vnsettled in their iudgments, & wanting the spi∣rit of discerning, are not possibly able to make any good choyce. Fourthly, This exercise is most profitable for such as are weake in y^e spiritual growth, and but babes in Christ, because it is the fittest food for their Spirituall nourishment, seeing in respect of their weakenes which maketh them vna∣ble to disgest stronger meat, they would quickly be famished & fall into a deepe consumption of all grace, if there were not prepared for them meats of such easie and light disgestion. For stones (as we know) will doe little children as much good as the whole loafe, they wanting strength to cut it, or teeth to chew it, and so also it is in the spirituall nourishment, the weak∣lings being as vncapable of high mysteries, deepe points of Diuinity, and difficult and perplexed controuersies, as of a speech vttered in a strange language. And therefore as it must be the teachers care and wisedome to prepare fit nourishment for those vnder their charge, and to feede babes * 1.713 in Christ with milke; or when they prouide stronger meate for their sake who are of riper age, yet as much as they can, they must like louing nurses haue also therein respect to their little ones, diuiding and (as it were) chewing this more solid meate, and making it soft and easie with fami∣liar similitudes, and plaine examples, as our Sauiour taught his Disciples, not according to the greatnesse of his diuine wisedome, but so as they were * 1.714 able to heare it: So on the other side, those which are children in knowledge, must chiefely affect that food which is fittest for their nourishment, and not out of foolish wantonnesse and vaine curiosity, affect the hearing of learned discourses, high points of diuinity and hidden mysteries, when as they are ignorant of the easie principles, as it is the custome of many sim∣ple people, who most applaud and magnifie their teachers, when their speeches most exceed the pitch and reach of their shallow vnderstanding. Fifthly, they shall by this exercise be inabled to giue an account of their faith, not in some few points onely, like smatterers, but in all which are * 1.715 substantiall and fundamentall. The which will be a notable incourage∣ment to the profession of Christ and the true Religion, especially in the time of persecution, when wee distinctly know what wee hold and be∣leeue, and wherein wee differ from our aduersaries; the want whereof is a great hinderance to Christian apologie, and a speciall meanes to make vs to deny Christ before men; seeing the most are ashamed to make pro∣fession of that truth, whereof when they are examined, they can giue no * 1.716 account; to suffer for that Religion which they cannot defend, or at least

disttinctly conceine, or to take vpon them like Christs Champions to fight for the truth against the enemies of it, euen to the shedding of their blood, when as they haue no skill in handling the sword of the Spirit. Lastly, heereby they shall not onely bee informed in the wayes of godli∣nesse, but also incited and inabled to walke in them; as we see in the ex∣ample * 1.717 of Isaac, who by his fathers instruction, became obedient to the death; prayeth and meditateth in fields, and in all things followed his fa∣thers steps. And of his seruant likewise, who being trained vp by Abraham, and catechized in the knowledge of God and his truth, carryeth him∣selfe religiously towards God, and faithfully towards his Master. And also of Salomon, who being taught by his father, to esteeme and labour af∣ter, aboue all things, wisedome and vnderstanding, afterwards when God putteth him to his choyce, to aske and obtaine whatsoeuer he would, he * 1.718 desireth an vnderstanding heart, that hee might iudge the people, and dis∣cerne betweene good and bad. Vnto which wee might adde innumerable more examples, both of former and latter times; all which may serue as strong inducements, to perswade all weake Christians both young * 1.719 and olde, to bee diligent in this exercise, if, at least, they haue any care to know Gods will, or make any conscience of yeelding obedience vnto it.

CAP. XXXII.

Of family duties, which respect wise and reli∣gious gouernement.

§. Sect. 1 What things are required vnto wise go∣uernement.

ANd these are the duties of gouernours in families, which re∣spect instruction. The second mayne duty, is wise and reli∣gious gouernment, whereby they are to mooue and draw their inferiours to put in practice, and to make an holy vse of all which they teach them, in their liues and conuersa∣tions; vnto which, some things are required in the persons of their gouer∣nours, and some things in the administration of their gouernment. In their persons diuers things are required. As first, wisedome and Christian prudence in all their courses, that they may not onely guide themselues in their owne wayes, but be able also to giue direction vnto all that belong vnto them. For that which the Apostle Peter requireth specially of hus∣bands, doth generally belong vnto all gouernours, that they dwell with their * 1.720 inferiours, according to knowledge, as being a principal meanes to gaine from them due honour and authority. Secondly, that they bee not light and vaine in their carriage and gouernement, but behaue themselues in all things grauely, and with a kinde of Christian Maiesty and authority; ac∣cording to the example of Iob, who obserued such grauity in his carriage, that when the young men saw him, they hid themselues, and the aged arose and * 1.721 stood vp; the Princes refrained talking, and laid their hand on their mouth. The which, as it gaineth authority to gouernours, so the contrary leuitie and lightnesse of behauiour, doth expose their persons to scorne, and their gouernement to neglect and contempt. Thirdly, there is required, that piety, iustice, and sobriety, doe shine in the whole course of their conuer∣sation, that so they may become examples vnto their inferiours, of an holy,

righteous and vnblameable life, then the which, nothing is more power∣full and effectuall, to draw inferiours to imitation of those vertues which they obserue in them. And therefore Dauid intending a strict reformation of his house, beginneth first with himselfe, that hee might be an example vnto all the rest, and resolueth that he will behaue himselfe wisely in a perfect way, and walke within his house with an vpright heart, and then that hee will banish out the wicked from his family, and entertaine and countenance the religious and faithfull of the land. Whereas contrariwise, if they take neuer so much paines in teaching them their duties, yet if they doe not make their owne liues examples of their rules, but run a contrary course in their practice, they shall not so much further them in the wayes of god∣linesse by their instructions, as discourage and hinder them by their bad example. Fourthly, they must not insult ouer their inferiours with tyran∣nicall pride and cruelty, nor doe all they may, by reason of their power and authority, to keepe them vnder, as base vnderlings, out of a fond and false opinion, raysing the pitch of their absolutenesse and greatnesse, out of their slauish deiection, who are vnder their gouernment; but they must mixe with their power and authority, parent-like loue, brotherly huma∣nity, and Christian mildnesse and modesty, that their inferiours may ho∣nour them as fathers, as well as feare them like Lords, and may yeeld vnto them, free, cheerefull, and voluntary obedience, subiecting to their go∣uernement, * 1.722 not onely their bodies and outward actions, but also their hearts, wills, and inward affections. For if the hearts of Kings themselues must not bee lifted vp aboue their brethren, then much lesse should the hearts * 1.723 of inferiour gouernours in families bee thus exalted. Fifthly, they must gouerne in the Lord, as his Vice-gerents and Deputies, and chiefly ayme therein at Gods glory, remembring that from him they haue all their au∣thority, and that they exercise not their owne, but the iudgements of the Lord, according to the saying of good Iehoshaphat to his Iudges; Take * 1.724 heede what yee doe, for ye iudge not for man, but for the Lord, who is with you in iudgement. And this must make them chiefly to aime by their gouerne∣ment, to containe their inferiours in the duties of piety and righteous∣nesse, that God may be glorified, both by themselues, and also by all those which are in the family. And finally, they must make it appeare in all their gouernement, that they doe not wholly ayme at their owne particular and priuate profit, but also at their ioynt good; which is the chiefe cause why the Lord hath made them superiours vnto others, not that they may serue their turne of them, and looke no further; but that they may (like the head, the members of the body) gouerne them for their benefit. And this argument the Lord vseth to perswade inferiours to honour their supe∣riours, that it might goe well with themselues, in the land which the Lord gaue * 1.725 them. And the Apostle mooueth them to doe that which is good, vpon the like reason, because their gouernours were the Ministers of God to them for good if they did well. * 1.726

§. Sect. 2 Of the iustice & loue which are required in gouernement.

The things required vnto the administration of their gouernement, are iustice, and loue, the which must be tempered the one with the other, that loue may moderate and sweeten iustice, and iustice may keepe loue vnpartiall and vpright, lest our actions sauouring of nothing but iustice,

seeme rigorous, and expose vs to hatred; and loue not guided nor backed by iustice, degenerate into doting fondnesse, and so expose vs to con∣tempt; whereas both rightly mixed the one with the other, will cause re∣uerence and obedience. The which mixture must bee vsed in all our acti∣ons towards all vnder our gouernement, although these vertues are to bee exercised diuersly, and the one to be more manifested then the other, ac∣cording to occasion, time, persons, and deserts. For though we ought to loue all, yet those especially who excell in Gods graces, and profit most in all religious, Christian, and ciuill duties; and to such, our loue must bee most manifested, to incourage them to go on in their good courses, and to draw others to follow their example. The which was Dauids practice, as he professeth; who, though he were indifferently iust towards all his subiects, yet his loue exceeded towards the faithfull of the land, and those which wal∣ked * 1.727 in a perfect way. But especially our loue and iustice must appeare in our rewards and chastisements, which are the mayne bonds and very si∣newes of gouernement. We must reward those who deserue well, partly by our words, commending their good actions, which is a great incou∣ragement to well-doing, as the Apostle implyeth, when hee vseth it as a reason to perswade inferiours to their duty; Doe that which is good (saith he) and thou shalt haue praise of the same; the which, our Sauiour will vse to * 1.728 his seruants at the last day; Well done, good and faithfull seruant, thou hast * 1.729 beene faithfull ouer a few things, &c. And partly by deeds, the which must sauour both of iustice, in giuing them their due wages, and of loue and bounty, by giuing according to our ability, gifts, to incourage them in their well-deseruing. Chastisements also must be vsed towards them, who will not otherwise be reclaimed from their faults, nor kept in due order, either in words only, by gentle or more sharpe reproofes, according to the quality of the offence, or by stripes, when nothing else will serue. For other∣wise we shall offend against God in neglecting (being his Deputies) to glo∣rifie * 1.730 him in his Iustice; against our selues, by becomming accessary to their sins; against the parties offending, whom we reclaime not, but suffer them to go on in their wickednes to their destructions; against those of the same family, whom by this impunity we incourage to follow their ill example; and the whole society, which is hereby made obnoxious to Gods Iustice. But this correction is only good when it is necessary, being like a sharpe salue and bitter potion, which none that are wise will vse for wantonnesse. And therefore his counsell is good, which (as God himselfe implyeth in * 1.731 the fifth Commandement) perswadeth a godly Matrone, that she should so gouerne her family and cherish it, as that shee should rather seeme their mother then their mistrisse; and draw from them reuerence rather by louing benignitie, then rigorous seuerity. For that obedience is al∣waies more faithfull and acceptable, which floweth from loue, then that which is extorted by feare. Yet if there bee no other helpe, but that cor∣rection must bee vsed as necessary; let vs in it obserue first, iustice, both in making sure, that the fault is committed, and deserueth punishment, and that the punishment doe not exceed the qualitie of the fault, which is to rage and reuenge, rather then chastize for amendment. Secondly, It must be inflicted in loue, which must appeare by moderating the punish∣ment,

that it doe not exceede necessity, respecting the parties reformati∣on; and by the end which wee propound in our corrections, which is the good of the partie, in the amendment of his faults for the time to come, which wee must alwaies aduance by ioyning admonition and good counsaile with our chastizement, with promises of loue and kinde v∣sage when as wee finde any reformation. Lastly, this loue must appeare in our patience and forbearance, not comming rashly and violently vpon the party, but after wee haue tryed in vaine all other meanes. Nor in rage and anger, as though wee came to take reuenge; but tem∣perately and quietly, slowly and with god aduice, as propounding no o∣ther end but the parties amendment.

CAP. XXXIII.

How wee ought to behaue our selues in the estate of prosperity, that wee may thriue in all spirituall graces.

§. Sect. 1 What prospe∣rity is, and how apt wee are to abuse it through our corruption.

WEE are now come in the last place to consider how we ought to carry our selues euery day, in respect of those seueral estates and conditions of prosperitie and aduersitie vnto which God calleth vs. The which hauing no certaine and set time allotted vnto them by God, (for we may diuers daies toge∣ther flourish in prosperity, or bee as long cast downe and humbled by troubles and afflictions, yea sometime, and that most commonly, haue them intermingled the one with other, beginning the day with ioy in our prosperous affaires, and ending it with sorrow and griefe by reason of our crosses and calamities, or contrariwise haue cause of mourning in the morning, and of reioycing before the euening) therefore the duties which concerne these seuerall estates, cannot be limited to any set time, but must follow and accompany them, as it shall please God to giue vs occasion by the interchanging our diuers states and conditions the one with the other. Of which my purpose is to speake very briefely, though they bee matters which greatly import the Christian life, because I haue largely handled them already in my Christian Warfare. And first, for pros∣perity, * 1.732 which consisteth in the possession and fruition of all Gods tempo∣rall blessings or many of them, as health, wealth, peace, plenty, libertie, fame, friendship, honours, pleasures, with wife, children, houses, lands of the best sort; they are in themselues Gods good gifts, which he de∣lighteth * 1.733 to bestow vpon those that serue him, as the present pay and re∣ward of their loue and dutie; and wherein he would haue vs to delight, praying for them when we want them, and praysing him when wee haue them, as being in their owne nature, and if they bee rightly vsed, testi∣monies of Gods loue, and signes of his gracious presence. But in respect of our corruption, this state is liable to much abuse, as not being absolute∣ly good, but of an indifferent nature, in respect of that vse whch wee make of it, remaining good to those that vse it rightly, and degenerating into euill when it is abused. Vnto which abuse wee are naturally most prone, as euery man may finde, not onely by generall obseruation, but

in his owne lamentable experience; we being herein like vnto small ships, which carrying too great a sayle, are ouerturned in euery tempest; or like those, who hauing ill stomackes and weake braines, are ready to surfet of the best meates, vpon the least fulnesse, and to bee distempered and ouertaken with drunkennesse in the vse of the best drinkes, if they please their appetite, and take any more of them then will satisfie nature.

§. Sect. 2 That we must bee diligent, lest our pro∣sperity become vnto vs an oc∣casion of sin; and how this is to be done.

In which regard, prosperity, which is good in it selfe, becommeth ex∣ceeding dangerous vnto vs, as being an ordinary and common meanes, both to occasion our falls into many sinnes, and to hinder our rising a∣gaine by vnfained repentance. In which regard, it greatly behooueth vs, when we liue in this estate, to thinke that we walke in slippery places, and as it were vpon the narrow ridge of a steepe hill, the descent on both sides being headlong and dangerous, in which, if wee slide, wee are ready to tumble by degrees into a gulfe of wickednesse. And consequently, as we desire to walke acceptably vnto God, and tender our owne saluation, we must with all care and circumspection looke vnto our footing, that wee may be preserued from these fearefull falls, and receiue no hurt in this dan∣gerous passage. To which purpose, I will propound some rules concer∣ning the right carriage of our selues in this estate, which if wee obserue, they will serue as some stayes to keepe vs from slipping, and like rayles on either side of a narrow bridge ouer a deepe and dangerous riuer, preserue vs from falling and sinking into the depths of sinne and worldly wicked∣nesse. And to this purpose wee are to looke on the left hand with all care and prouidence, that we stay our selues, by shunning the abuse of our pro∣sperity, and on the right hand with no lesse heedfulnesse, that wee vse it rightly and in an holy manner. For the first, our care must bee, that wee so vse our worldly prosperity and temporall things, that they be not helps and inducements vnto any sinne. And to this end, let vs often consider, that they are the blessings of God, which he hath bestowed vpon vs, to incourage vs in his seruice; and therefore what a sinne and shame is it, to take occasion by his bounty the more to displease him? to vse them as the weapons of iniquity to fight on the deuils side, against our Lord and Soueraigne? and to abuse these benefits which are giuen vs of God for comforts in our pilgrimage, as impediments which hinder vs in our iourney, and as prickes in our sides, to hasten our speed towards hell and destruction.

§. Sect. 3 That in our prosperity we must take heed lest we forget God, that his blessings doe not draw our hearts from him, and that we be not vn∣thankfull.

More especially let vs take heed, that by these temporall blessings we be not made more forgetfull of God, vnto which vice we are naturally prone * 1.734 in the time of our prosperity, because, when wee inioy all wee desire, and haue neede of nothing, wee are not sensible that wee want his helpe; nor so apt to remember him, that wee may giue him thankes for that wee haue, as to begge at his hands the things wee want; as wee see in the example of the Prodigall, who thought not on his father, when hee was in prosperity, but when he is pinched with pouerty, then hee thinketh of returning vnto him. Whereof it is, that the Lord so often warned the Israelites, that when they inioyed ease and plenty in the Land of Promise, they should beware that they did not forget him: the which notwithstanding they neglected; for as the Prophet complaineth,

As in their pastures, so were they filled, they were filled, and their hearts * 1.735 were exalted; therefore they haue forgotten mee. Which that wee may not also do, let vs often consider, that it is a foule shame for vs to take occa∣sion by these tokens of Gods loue the sooner to forget him, which he hath purposely sent to put vs in minde of his loue and bounty towards vs. Let vs as often as wee looke vpon them, remember, that they are not chief∣ly * 1.736 purchased by our owne indeuours (for how many seeke, and cannot inioy them, who farre exceede vs in wit and industry?) but that wee haue them from God, and by his blessing vpon our labours. Finally, let vs often remember, that though wee abound in these earthly things, yet they will not doe vs any good, vnlesse God giue his blessing in their vse, and make them effectuall to those ends for which hee hath giuen them. Secondly, let vs bee carefull when wee abound with tempo∣rall blessings, that they doe not draw our hearts from God, as they surely will, if wee esteeme them as our chiefe treasures, and in our af∣fections dote too much vpon them; according to that of the Apostle Iohn; If any man loue the world, the loue of the Father is not in him. To * 1.737 which end let vs consider, that it is extreme folly to loue the creature better then the Creator, seeing whatsoeuer beautie, goodnesse or excel∣lency is in them, it is infinitely more in him, from whom they haue it as a small drop out of the maine Ocean. That it is horrible ingratitude and vnkindnesse to loue Gods gifts better then the giuer, and when as a gracious Bridegroome hee sendeth them as loue-tokens, or depu∣ties to woo our hearts, wee neglect him and dote vpon his messengers. Thirdly, let vs take heede, that by how much the Lord is more liberall in bestowing his benefits, that wee bee not by so much the more vn∣thankefull; which might seeme a needelesse admonition, if wee did not see by daily experience, that wee are in our pouerty more thankefull for euery small trifle, which relieueth our present necessities, then in our riches and abundance, when wee haue our wants supplied before they pinch vs; that wee are more ready to praise God for a little ease in a great sicknesse, then when wee inioy perfect health; and for a little sleepe after much restlesse waking, then when wee haue long taken our naturall and quiet repose, without any let, or the least disturbance. For wee see the worth of Gods blessings more in their want, then in their fruition, and the better wee know them, the more thankefull wee are for them. Besides, wee are apt to bee made wanton by our prosperitie, and to vex our selues more in longing after superfluities, then others in the want of necessaries. And if we be crossed in these desires, and haue not our appetite satisfied to the full, wee are ready vngratefully to for∣get all the good things which wee inioy, and to murmure and repine as if wee had nothing. Which odious vice that wee may auoid, let vs consider when wee finde our selues inclining vnto it, how many good things wee inioy that others want, who better deserue them; that God is as sufficient and ready to giue vs what wee want, as what wee haue, if in his wisedome and goodnesse he did see them fitting for vs. That we indan∣ger our selues to be depriued of our present blessings, by doting so vpon the things wee haue not, that we bee vnthankefull for that we haue; for

God seeing that our discontents arise from wantonnesse rather then want, will wisely take away the greatest part of his benefits, that wee may bee more thankefull for those that remaine.

§. Sect. 4 That in our prosperity we must beware of pride, secu∣rity, and hard∣nesse of heart, licentiousnes, and contempt of spirituall and heauenly things.

Fourthly, let vs in our prosperity watch ouer our selues, that we be not puffed vp with pride, vnto which this estate through our corruption ma∣keth * 1.738 vs prone, as we may see, not onely in the examples of former times, as Pharaoh, Nebuchadnezzar, Babylon, and of those wicked men, of whom the Psalmist speaketh, who being inclosed in their owne fat, spake proudly with their mouth, and flourishing in all earthly aboundance, put on pride as a chaine about their neckes; yea holy Dauid and good Ezechias were thus ouertaken, and though in the time of their trouble they were meeke and humble, yet were their hearts lifted vp in their prosperity. The which, the experience of these times doth make too manifest, wherein not onely meere worldlings, but euen many of the faithfull are taynted with this odious vice, by reason of their earthly aboundance, and long prospering in their worldly desires. Which that we may preuent, let vs consider, that we haue nothing but what we haue receiued, not as absolute gifts, but as our Masters goods, lent onely vnto vs for our vse, for which wee stand in∣debted, and must giue an account at the day of Iudgement; and what reason haue wee to bee proud of our debts? that God so hateth this vice of pride, that hee will rather withdraw from vs his spirituall graces, and his gracious assistance in the time of tentation, that by falling into other sinnes we may be cured of this, and haue our soules adorned with true hu∣mility; and therefore how much rather will hee depriue vs of temporall benefits, and things of farre lesse value, then we should continue infected with this vice, which aboue all others he most abhorreth? And when the greatnesse of our gifts and possessions beginne to puffe vs vp, let vs thinke, how we haue imployed them, and whether we haue so increased and im∣prooued them for the glory of our Master, and good of our fellow seruants, as that we may with cheerefulnesse present our selues before God, when he calleth vs to a reckoning. Finally, in our greatest plenty of earthly things, let vs call to minde our spirituall wants, and how defectiue wee are in sanctifying and sauing graces, especially in our thankfulnesse vnto God for these temporall benefits; and so our plentie in the one will not so much exalt vs, as our defects in the other, which are much more excellent and ne∣cessary, will humble and abase vs. Fifthly, when wee inioy prosperity, let vs beware of security and hardnesse of heart, which is an ordinary effect that doth accompany it. For men are apt to flatter themselues in the as∣surance of Gods loue, when he causeth them to prosper in their courses, and giueth vnto them these outward signes of his fauour; and so to liue in their sinnes with impenitencie and hardnesse of heart, promising vnto them∣selues impunity, and that all shall goe well with them for the time to come. Thus Dauid saith; because the wicked mans wayes prospered, Therefore Gods iudgements were high aboue out of his sight, presuming that he * 1.739 should neuer bee mooued nor come into any danger. Yea he himselfe, as he con∣fesseth, was thus ouertaken with security, presuming in his prosperity, that he should neuer be mooued. Which that wee may auoyd, let vs consider, that * 1.740 temporall blessings are no infallible signes of Gods loue, seeing as the

Wise man speaketh, they happen to all alike, and are more often and liberal∣ly * 1.741 bestowed vpon Gods enemies, who haue their portion in this life, then vpon his owne children, for whom he reserueth the euerlasting and hea∣uenly inheritance; that there is a vicissitude and change of all these estates, and nothing remaineth certaine vnder the Sunne; that the longer God de∣ferreth, the more seuerely he will punish when hee commeth, and the grea∣ter our blessings are, the greater shall be our plagues, if we abuse them to security and impenitencie. Sixthly, let vs take heede when we are in pro∣sperity, that we doe not abuse it to licentiousnesse and carnall liberty, vn∣to which, men in this state are most prone, as the Histories of all times and daily experience teacheth. For who seeth not, that they who abound in wealth and worldly honours, doe for the most part giue themselues ouer to all voluptuous and sensuall delights; as though God had sent them into the world, and had put into their hands such large wages of earthly bles∣sings, that they should spend them and their precious time, in Hunting and Hawking, carding and dycing, courting, dancing and reuelling, drin∣king, feasting, and such like carnall pleasures? yea, who doth not perceiue, that they often abuse them to iniury and oppression, reuenge, and all kinds of vniustice, when they haue to deale with their inferiours; abusing their power and authority vnto tyranny, which they thinke neuer sufficiently manifested and magnified, till they haue borne downe and troden vnder foote, all that standeth in their way, right and reason, law, conscience, and common honestie? which abuses that we may shunne, let vs remem∣ber often the maine ends why God hath giuen vs these worldly benefits aboue others, namely, that we might be better inabled, and become more forward to glorifie him, to doe more good vnto our brethren, and abound in the workes of mercy and Christian charity, and that wee might haue better meanes to serue him with cheerefulnesse, and thereby to further our owne saluation. Of which ends, if we faile, God will either take these gifts from vs, because wee mis-spend them in vaine, or else let vs still keepe them for a further and greater iudgement. Let vs thinke in our greatnesse, that there is a greater then wee, who will one day call vs to a reckoning, and fearefully reuenge vpon vs the iniuries of the oppressed, and the shamefull abuse of our power and authority to vniustice and cruelty. Se∣uenthly, let vs beware, that our prosperity be not an occasion vnto vs of the contempt and neglect of spirituall and heauenly things, which ordinarily happeneth vnto those, vvho in their iudgements too much esteeme, and in their hearts immoderately affect these temporall blessings, as vve see in the example of those vvho vvere inuited to the Kings Supper, Demas, * 1.742 Iudas, and many others. To vvhich purpose, let vs often meditate on the excellency, profit, and necessity of Gods sauing graces, and the ineffable felicity of our heauenly inheritance, and how much these exceed the other. Let vs also often consider of the dignity of our soules, and hovv * 1.743 much they exceede in excellency our corruptible bodies, that vvee may take more care to haue them thriue in spirituall grace, and to reioyce in their assurance of future glory, then to glut our bodies vvith sensuall de∣lights, or to vvaxe rich, and grovv great in our earthly possessions. Let vs remember that the time vvill come, that our spirituall grace, vvhich

worldlings so much contemne, will stand vs in more stead, and bring vnto our soules more sound comfort then all the wealth of the world, or Mo∣narchy of the whole earth; and therefore that it is most extreme and sottish folly, so farre to affect those flitting and fading vanities, as to neg∣lect in the meane time these spirituall excellencies.

§. Sect. 5 That in our prosperity we must beware of being sloth∣full in Gods seruice, and that worldly things doe not become thorns and snares vn∣to vs.

Eighthly, let it be our care in the time of our prosperity, that wee doe not grow more sluggish and slothfull in Gods seruice, in Prayer, hearing the Word, Reading, Meditation; for the more we are taken vp with our earthly imployments, the lesse we minde these holy duties and religious exercises, as we see in the experience of many, who haue beene forward in them in their sickenesse, pouerty, and meane estates, and wholly neglect them, or coldly, carelesly, and formally performe them, when they inioy health, wealth, and worldly preferments. Yea, Gods good Children of∣tentimes are heerewith ouertaken, hauing a great dampe cast ouer their zeale and deuotion by these worldly mists; as we see in good Martha her * 1.744 selfe, who by her worldly businesse was made more cold and carelesse in attending vnto Christ. Which, that wee may auoyd, let vs consider, that when we abound with all worldly blessings, we stand more in need of spi∣rituall helpes, to keepe vs vpright in our wayes, and from falling into those sinnes, to which this prosperous state exposeth vs. And that these earthly benefits being Gods present wages, whereby he incourageth vs to doe him more diligent and faithfull seruice, it is a shamefull abuse of his bounty, to bee made thereby more slothfull and negligent. Ninthly, let vs take heed in our prosperity, that these worldly things, through our ouermuch affecting them, doe not become thornes to choake in vs the seed of Gods Word, and hinder in vs the growth of his spirituall graces, the which through our corruption they are apt to doe, as our Sauiour teacheth vs in the Parable of the Sower; partly by catching hold of vs, and hindring vs * 1.745 from going into the holy assemblies, as wee see in the example of those, who being inuited to the Kings Supper, pretended excuses and would not come; and of the Iewes, who when God spake vnto them in their prospe∣rity, * 1.746 professed that they would not hearken vnto him, nor obey his voyce. And partly by distracting our mindes and hearts when we are there, so as wee cannot attend vnto the things deliuered; as we see in the example of the Iewes, who, when the Prophet preached vnto them, with their mouthes * 1.747 made iests, and suffered their hearts to runne after couetousnesse. Which that we may auoyd, let vs hold them in our hands, as ready to imploy them in Gods seruice, and for the good of our brethren, but not suffer them through carnall loue to take rooting in our hearts, which is Gods portion and fairest field, allotted to receiue the seede of his Word, for the growth of spirituall graces. Or if the enuious man hath sowed any of these tares and weedes in them, let vs roote them out with all care and diligence, be∣fore wee goe into the holy assemblies, that they may not choake in vs that spirituall seede, nor hinder the growth of sauing graces; and let vs, as the Apostle exhorteth vs, mortifie our earthly lusts, and flie carnall concupis∣cence, when we desire to bee furnished with Gods graces, by the Mini∣stery of the Word, and to follow after righteousnesse, godlinesse, faith, loue, * 1.748 patience, and meekenesse.

§. Sect. 6 That we must carefully arme our selues a∣gainst the ten∣tations vnto which this estate is indan∣gered; and take heede that it hinder not our hea∣uenly happi∣nesse.

Tenthly, let it be our care when wee are in prosperity, to set a double watch ouer our selues, that we be not ouercome with those manifold ten∣tations, * 1.749 vnto which this estate doth chiefly expose vs, as loue of the world, earthly-mindednesse, ambition, couetousnesse, voluptuousnesse, and the rest. To which end let vs consider, that in these worldly thickets Satan cunningly layeth his most dangerous ambushments, to surprize vs with his tentations at vnawares; that they are his traps and snares, in which hee intangleth many, and keepeth them in his slauery; and his vsuall baites, whereby he allureth vs to come within the compasse of his nets of perditi∣on, vnto which, who so stoope with a greedy appetite, fall into many foo∣lish and noysome lusts, which drowne them in destruction. Finally, that they are his common wages, which he offereth as his hire, to draw men to serue him in the workes of darkenesse, wherewith hee hath preuailed with so many, that he thought it his strongest inducement to perswade our Saui∣our * 1.750 Christ himselfe to yeeld vnto him and doe him seruice. And there∣fore as we desire to stand in the day of tentation, to preuent our foyles, and would not hazzard the eternall saluation of our soules, let vs in our prosperity watch ouer our selues, and also earnestly desire the Watchman of Israel to watch ouer vs, that wee may be preserued from all these dan∣gers. Finally, let vs, when we inioy prosperity and temporall blessings, aboue all things carefully take heed, that they do not hinder our heauenly happinesse, by being burthens on our shoulders, which will tire vs in our iourney thitherwards, and as the Camels bunch vpon our backes, which will hinder vs from entring into the straight gate. The which our care must be redoubled by the greatnesse of the danger, seeing it is a most hard thing for the same man to inioy earth and heauen, to haue temporall feli∣citie in the full fruition of worldly things, and eternall happinesse in Gods Kingdome, to haue the honours, riches, and pleasures of this life, and eternall glory, lasting riches, and heauenly ioyes in the life to come. For the Apostle telleth vs, that not many wise men after the flesh, nor many mighty, * 1.751 nor many noble are called vnto them; and our Sauiour hath taught vs, that it is easier for a Camell to passe thorow the eye of a needle, then for a rich man * 1.752 to enter into the Kingdome of God. For preuenting of which danger, and the auoyding of this incomparable losse; let vs vse these earthly things, as though * 1.753 we vsed them not, or as not abusing them, making them to serue as helpes in our pilgrimage to further vs in our way, by imploying them to all good vses; and when they begin through our carnall loue to cling vnto vs, and to become heauy burthens to hinder vs in our race, let vs, as the Apostle exhorteth vs, cast them off, that we may run more cheerefully, and parting * 1.754 with our superfluities for the reliefe of others necessities, let vs retaine onely so much as may further vs in our iourney.

§. Sect. 7 That we must not too highly esteeme, nor too earnestly affect and seek after earthly things.

But especially, let vs take heed, that wee doe not value them in our iudgements, affect them in our hearts, nor seeke after them in our actions and indeuours, more then spirituall graces and heauenly happinesse; that we doe not make Idols of them, by louing them more then God, taking more paines to get them, and more care to keepe them, and more griefe to lose them, then the assurance of his fauour, or to carry our selues accept∣ably in his sight; finally, though we doe not vtterly reiect them from ha∣uing

some place in our hearts, yet let vs beware, that wee doe not giue them the chiefe seate, but let them haue entertainement, according to their owne ranke and condition, as things indifferently good, and farre short in excellencie vnto spirituall graces and heauenly glory; that though wee possesse them, yet we be not possessed of them, nor become their slaues, whereas God hath made vs their Lords and gouernours. And that wee may not thus excessiuely esteeme and immoderately loue them, let vs con∣sider, that in themselues they deserue it not, being in comparison of grace and glory, of no worth; and though they were to others of some value, yet not vnto vs who professe Christianity. In themselues they are in the former comparison to be lightly esteemed, and slightly affected, seeing they bring not vnto vs any absolute, true, and certaine good, because in their owne na∣ture they haue not in them any such degree of goodnesse, being vaine and of no solidity, whereof it is that they doe not satisfie those that haue them, and not onely vnprofitable to their owners, for the chiefe and best vses and ends, but also mixt and distasted with many euils and miseries which doe attend vpon them. Or though they were good, yet wee haue no certainetie, either in getting or keeping them, because both they and wee are both momentany and mutable, and are euery day in danger to bee parted from one another. Yea so farre are they from any absolute goodnesse, that through our corruption, by which wee become apt to abuse them, they are causes, or at least occasions of much hurt; being pro∣uocations vnto all sinne, both against God, our neighbours, and our selues, deriuing vnto vs innumerable euils, both temporall, and those ciuill and spirituall, and also eternall, as hindring the fruition of heauenly happi∣nesse, and furthering and increasing euerlasting punishments; or though they were good in themselues, and were not through our abuse occasions of these euils; yet they are not to bee esteemed and affected in respect of vs, who are but Pilgrims on earth, hauing only the vse and benefit of them in our passage, and (as it were) in our Inne where wee are to make but short abode; and Citizens of heauen, and heires of those eternall ioyes and lasting happinesse, which infinitely exceed all worldly things, in which, being our Countrey, we doe expect durable riches and euerlasting * 1.755 habitations. All which reasons I doe heere but briefly touch, and content my selfe with, namely, these generall heads, because I haue largely hand∣led, and effectually pressed them as I was able, in my second part of the Christian Warfare.

CAP. XXXIIII.

How we may rightly vse the state of prosperity, so as it may be an helpe vnto godlinesse.

§. Sect. 1 That we must vse Gods tem∣poral blessings as helpes vnto sauing graces and spirituall duties.

BVt it is not sufficient, that we shunne the abuses of prosperity and temporall blessings, vnlesse we also know how wee may rightly vse them; the which vse is farre better then the things themselues, as furthering vs vnto the fruition of much more excellent benefits, both in this life and the life to come. The which,

Salomon implyeth, in making this vse a second and more perfect gift of * 1.756 God, which he doth not, like the other, cast out in common to men of all sorts, but reserueth it as a speciall benefit for those that feare him; I know * 1.757 (saith he) that there is no good in them, but for a man to reioyce, and to doe good in his life, and also that a man should eate and drinke, and inioy the good of his labour; it is the gift of God. And therefore in the next place I will set downe also some rules and cautions, wherby we may be directed in the right vse of prosperity, and the temporall blessings which doe accompany it. And first, we must vse them as helpes and effectuall motiues to stirre vs vp to vnfained thankefulnes vnto God that gaue them. To which end, let vs not sacrifice to our owne nets, nor ascribe the praise of them to our wisedome and industry; but let vs receiue them at Gods hands, as his gifts and bles∣sings, that hee may haue the whole glory of them. Yea, let vs consider that they are his free gifts, which hee bestoweth of his meere grace and bountie, without any respect of our merits or worthines, yea notwithstan∣ding that we are lesse then the least of his mercies, and worthy rather of his iudgements and punishments. That he hath giuen them abundantly vnto vs, and vnto many other his deare children, with a sparing hand, and in a scant measure, who are farre more worthy of them; that he requireth nothing in lieu of all his benefits, but that we returne vnto him the praise * 1.758 that is due vnto him. And finally, that if wee be truly thankefull vnto him for his gifts already receiued, hee is ready to bestow farre greater and bet∣ter vpon vs, both in this world and the world to come. Secondly, we must vse them as reasons to inflame our hearts with true and feruent loue to∣wards God, and as fuell to nourish and increase this diuine and holy flame; desiring to approoue it to be sincere and vnfained, by affecting the giuer, better then the gifts, and by louing that also which he loueth, as his Word and will, spirituall grace, and new obedience vnto his Commandements, our neighbours for his sake, who hath beene so gracious and bountifull vnto vs aboue many others, and himselfe for his owne sake, longing more after the full fruition of his glorious presence, then to inioy all the content∣ment that the world can yeeld vs. And to this end let vs esteeme all his temporall blessings which wee haue receiued at his hands, not simply in their owne worth, but as pledges of his fauour, and loue-tokens which he hath sent vs to testifie his affection, as earnest pennies of a farre greater bar∣gaine, and first fruits of our heauenly haruest. Thirdly, wee must so vse them, as that they may not bee impediments, but helpes and furtherances in the seruice of God, and in aduancing the meanes of his worship, be∣comming more zealous in all Religious duties out of our loue towards him that so loueth vs, more frequent and diligent in holy exercises, as ha∣uing by reason of our plenty and prosperity, more leysure from world∣ly imployments and better opportunites of performing them. More bountifull and liberall for the erecting of Gods publique worship, with all the meanes thereof, where they are wanting, and in furthering and aduancing them, by giuing all incouragement to Gods Ministers, and all others who ioyne with vs in them, where they are already establish∣ed. All which we shall the better doe, if we doe not set our hearts and affe∣ctions more on them, then vpon spirituall grace and eternall glory, or the

meanes of deriuing both vnto vs. If wee would learne to esteeme them, not in their owne absolute worth, but as they are meanes and instruments, which most benefit vs, when as they aduance our chiefe and mayne ends, the glory of God, and our own saluation. If we would consider that they are Gods present wages, which he graciously giueth vnto vs as temporary re∣wards of our imperfect seruice, not that they should pull vs backe in holy duties, but for our better incouragement, that we might serue so bountiful a Master with more cheerfulnesse. Finally, if we would remember that we shal at the day of Iudgmēt giue account how we haue imployed our Lords talents, for the aduancement of his glory, and inabling of vs for his seruice.

§. Sect. 2 That we must vse the bles∣sings of pro∣sperity for the common good of Church and Common∣wealth.

Fourthly, if we would rightly vse our prosperity and Gods temporall blessings, we must therein, not onely respect our owne particular, but also the common good of the Church and Common wealth, and the priuate good of all our neighbours. The former, by paying cheerefully all sease∣ments and tributes, which are lawfully imposed, all rights and duties which belong to all superiours in either of them, and by offering also our free-will oblation, and voluntary contributions towards any publike ser∣uice, out of our great plenty, either for the better effecting of it, or for the easing of those, who by reason of their weake estates are not so able as wee to beare the burthen. The latter, by exercising our bounty and Christian charity in almes-deeds, and in doing the works of mercy, feeding the hun∣gry, clothing the naked, visiting and relieuing the poore that are sicke and imprisoned. To which end, let vs consider that God hath giuen vnto vs our plenty and greater store, not as vnto absolute Lords, to spend it how we list, but as vnto Stewards, for the good also of our fellow seruants, who shall be called vnto account, if we haue beene faithfull in thus imploying them, and haue giuen to euery one in the houshold their due portion; that where God hath giuen much, there hee will also require much, and that they who by his bounty haue much goods and exceede in riches, doe also much good (and as the Apostle speaketh) Be rich in good workes, ready to * 1.759 distribute, and willing to communicate, laying vp in store for themselues a good foundation against the time to come, that they may lay hold on eternall life. Fi∣nally, let vs consider that they are not so much to bee valued in their owne excellency, or the present profit which they bring vnto vs, seeing these commodities haue so many discommodities, that it is hard to say whether exceede; but as they are the great instruments of well-doing, and (as it were) spacious fields, in which our bounty and charity are not confined in narrow limits, but may take large liberty to walke abroad, and to exercise themselues vnto full contentment. Whereby as wee are inabled to doe good vnto many, so most of all to our selues; seeing for the present wee purchase of them their best iewels at low rates, euen their loue, hearts, and feruent prayers, for some poore pittance of earthly trifles; and for the time to come, the Lord will infinitely reward of his meere grace and large bounty, these gifts of ours which hee hath first giuen vs, as though wee were not Stewards but Owners, and in our owne right had be∣stowed them, not so much vpon the poore, as vpon Iesus Christ him∣selfe, as he will before the Saints and Angels professe at the day of Iudge∣ment. * 1.760 The which excellent dutie is so necessary vnto the exercise of a

godly life, and is so much neglected in this cold and vncharitable age, not onely amongst gripple and greedy worldlings, who are ready rather to strip the poore, then to clothe them, and to pull the meate out of their mouthes, by depriuing them through oppression of their meanes, then to feed and nourish them; but euen among professors of Religion, who seem∣ing to make conscience of religious duties, are notwithstanding exceeding cold in their deuotion and charity; that I would much more fully and ef∣fectually haue insisted vpon and pressed it, had I not already published a full Treatise of this argument.

§. Sect. 3 Three other Cautions to be obserued for the right vse of prospe∣rity.

Fifthly, vnto the right vse of prosperity and temporall benefits there is required, that wee vse them as pilgrims and strangers, and not as Citi∣zens of the world; for so Gods Saints haue alwaies acknowledged them∣selues, * 1.761 and that they had heere no continuing city, but sought one to come. The consideration whereof must weane our hearts and affections from the immoderate loue of the world & earthly vanities, and cause vs to fix them on heauen and heauenly things, which is our country and place of resi∣dence, to fight against our carnall lusts which fight against our soules; and to contemne and cast away whatsoeuer becommeth an hindrance in our iourney towards our heauenly home. And seeing wee are Citizens of heauen, wee must haue our conuersation there, seeking those things which are aboue, and not those which are beneath, and thinke that nothing more doth misbeseeme vs, then that being the children of God, & heires apparent to his heauenly Kingdome, wee should like base slaues spend our time and strength in the diuels drudgerie, and in toyling in the workes of dark∣nesse and seruitude of sin, for the contemptible wages of earthly vanities. Sixthly, we must vse them not as durable and permanent riches and in∣heritances, but as things momentany and mutable, which are ready daily and hourely to leaue vs, and wee them. And therefore our best course will bee to vse so these flitting vanities, as that they may further our assurance of our heauenly patrimonie, which is permanent and euerlasting; and as our Sauiour counsaileth vs, to make vs friends of the Mammon of iniqui∣tie, by vsing them as helpes and instruments to further vs in the workes of * 1.762 mercy, that when they are taken from vs, and wee from them, wee may bee receiued into heauenly habitations. Finally, if wee would rightly vse our prosperity and temporall blessings, wee must not suffer our mindes and hearts to rest vpon them, but vse them onely as steps whereby wee may mount vp aloft in heauenly meditations and desires. As when wee see any beautie or excellencie in the creatures, to thinke how infinitely they exceede in the Creator from whom they haue them; when wee are ready with the Queene of Sheba to thinke our selues happie in hearing the wisedome of an earthly Salomon, to raise our mindes higher, and to thinke on their happinesse, who attaine vnto the vision and fruition of God, and heare with rauishing admiration his all-knowing and infinite wisedome. When we are delighted with the society of Gods Saints in earth, who like our selues are full of imperfections, to take occasion here∣by of meditating of that felicity wee shall haue in our heauenly fellow∣ship, when both they and wee shall bee perfected in loue and louelynesse. When wee take pleasure in our earthly prosperity, honours, and riches,

mixed with many miseries, and are but Gods common gifts, which he giueth in as great plenty to his slaues as to his sonnes, to his enemies as well as vnto his friends, nor to rest in these worldly delights, and to say with Peter in another case, It is good being here, but raise our mindes and hearts by these occasions, to an higher pitch; thinking how incomparably greater our ioy shall be, when we shall attaine vnto the full fruition of our heauenly happinesse, which shall not be embittered with any miserie, and to the inheritance which God hath prepared in peculiar for his Sonnes and Saints in whom hee is chiefly delighted. And so shall we not dote in our worldly and carnall loue, nor haue our minds and hearts caught and intangled in this birdlime of worldly vanities; but vse them onely for pre∣sent necessity and refreshing, that so wee may againe like Eagles leaue the earth, and mount aloft in heauenly meditations and desires.

§. Sect. 4 Of the right vse of apparell.

And these things are generally required to the right vse of our pros∣peritie, and the temporall blessings which do accompanie it. We might adde some special directions concerning the right vse of the chief of them. Amongst which the most ordinary and necessarie, are food and apparell; of the former whereof I haue spoken before, and therefore will onely in * 1.763 some briefe manner say something of the latter, of which I haue intrea∣ted more largely in another place. And first let vs know, that wee must vse our apparell to those right ends for which they were ordained, that is, for necessity of nature to couer our nakednesse, and to keepe vs from the iniuries of the weather, and for comlinesse, ornament, and sober delight. In which respect those who professe Christianity, must carefully auoid in the vse of their apparell, pride and vaine glory, of which there is little cause, if wee consider their originall; which was to hide our shame, the fruit of our sinne; that the richest roabes are no speciall priuiledges be∣longing to the faithfull, seeing Pagans and Heathens, worldly and wicked men and women doe most exceede in them; and finally, that when wee haue made our selues as braue as Salomon in all his royalty, yet the Lillies and flowres of the field will farre excell vs in their natiue beautie and bra∣uery. And seeing they were giuen to couer our shame, hide our naked∣nesse, and to preserue vs from the iniuries of the weather, therefore doe those fayle of their end, who out of pride, vanitie and wantonnesse, doe vse such as doe discouer them, namely, such women who lay open their naked brests to publike view, as ensignes of their owne vanity, and al∣luring baites to draw others vnto folly. Finally, seeing it was giuen for ornament, comelinesse and honest delight, they offend on the contrary side, who being aduanced to high places, fit not their apparell in some moderate sort to their ranke and calling, but goe in sordid and base clo∣thes, out of a penurious minde, in a rich estate, to spare their purses and saue charges. But of this I shall neede to say little, being a rare fault in these dayes, wherein almost all offend, not onely carnall worldlings, but also professors of Religion as much as they, in excessiue brauery aboue their callings. But seeing there are extremes on both sides, what rules can bee giuen for the obseruing of the meane? Surely no particular rules of direction are expressed in the Scriptures, onely wee are to frame our directions from some generals, as that wee must in all these things vse

Christian frugality and sobriety, modestie and prudence. As first, in re∣spect of the materials of our apparell, we must not be excessiue in cost, nor goe more richly then becommeth our place and calling, but bee herein frugall in our expences, that wee may haue to bestow vpon better vses. Neyther doe I know how they will answere it before God, who being as Stewards entrusted with Gods talents, doe spend them for the most part in superfluous cost about their owne apparell, and let many of their fellow seruants perish for want of clothing to couer their nakednesse. In respect of the forme, wee ought to vse Christian sobriety and modesty, abstaining from such habits and fashions as are vaine and phantasticall, light and ga∣rish, the which is forbidden by the Apostle Peter to Christian Matrons. * 1.764 Secondly, from such as belong not to our sex, as for the man to be wo∣manish, or the woman mannish in their apparell; which tendeth to make the one effeminate, the other impudent, and both of them wanton, lasciuious and luxurious; and is therefore expresly forbidden in the Word * 1.765 of God, as an horrible abomination in his sight. Thirdly, wee must ab∣staine from strange attire, whether it be such as is strange, in respect of di∣uers Countries; in which regard we ought not (as it is the cōmon custome of our people) to imitate the fashions of other nations, which sinne being also brought into fashion, is scarce obserued, but yet so great in Gods sight, that he threatneth to punish it, euen in Princes themselues and Kings * 1.766 children, and all others that clothe themselues in strange apparell; or whether it bee strange in respect of our profession; as when those that professe Reli∣gion, and that they are Citizens of the new Ierusalem, conforme them∣selues to the vaine, phantasticall, and garish fashions of the most prophane worldlings, who are meere strangers from the Common-wealth of Israel, which is so ordinary in these dayes, that men cannot, and (I feare) God will not, when he commeth to visite, put any difference betweene the one and the other. Finally, wee must obserue Christian prudence in the fa∣shions of our apparell, the property whereof is to be choyce in choosing them, and then constant in keeping them. In which respect, wee are, as much as we can, to auoyd the common abuse of changing fashions, almost as oft as the Moone, which is a notable signe, not onely of pride and vaine∣glory; but also of vanity and extreme folly, which is the mother of light∣nesse and vnconstancy; seeing men often change, because they haue not wit to choose the best, or hauing chosen it, doe want wit to keepe their choice. The which is the more to be abhorred, and (as much as may be) to bee re∣formed amongst Christians, in respect of the needlesse cost and great dam∣mage which this often change of fashions bringeth, not only on particular persons, but euen vpon our whole Countrey and Common-wealth: I say as much as may bee; seeing they can bee but amongst the last that come into these fashions, the streame of this corruption being so violent, that it carryeth all with it, making them to be pointed at with the finger, and de∣rided as odde and phantasticall, who keepe a fashion that all haue left. In which regard it were much to be wished, that this great abuse of apparell, both for matter and forme, which cannot be amended by any priuate per∣sons, might be reformed by publike authority and generall consent of the whole Estates.

CAP. XXXV.

How we ought to behaue our selues in the estate of affliction, so as we may profit thereby in all sauing graces.

§. Sect. 1 What afflicti∣ons are, and the diuers kinds of them.

BVt aduersity and afflictions take vp no lesse a part of the Chri∣stian mans life, seeing there is no day passeth, which bringeth * 1.767 not with it some crosses and miseries; Man being borne vnto trouble, as the sparkes flie vpward. In which respect, it is neces∣sary that wee adde some directions for the well-carrying of our selues in this estate. By afflictions, I vnderstand all miseries incident vnto this life, which are the fruits of sinne, and sent of God, either as pu∣nishments vpon the wicked, to satisfie the iustice of a seuere Iudge, or as chastisements inflicted vpon the faithfull, by the hand of a gracious Fa∣ther, for their correction and amendment. All things also which crosse our desires, and doe molest and grieue vs, either in their owne nature, or in our opinion and conceit, which are as innumerable in their multitude, and intolerable in their supposed waight, as those which are so in deed and truth. Afflictions that haue some true existence, are of diuers kinds; first, publike, as warres, plague, famine, ill gouernement in Magistrates, re∣bellion and disobedience in subiects, open persecution for the profession of the Truth, suppressing of the Ministery, and the light of the Gospel and such like. Secondly, such as fall out in societies betweene vs and others; as vnfaithfull dealing and fraudulent courses, vsed by those who commerce with vs, wrongs and oppressions, hard censures and ill reports, discourtesie and vnkindnesse from neighbours and friends, with many others of like nature. Thirdly, such as are domesticall and in our owne families; as dis∣obedience and vnrulinesse, vnthriftinesse and vntowardnesse; want of loue and dutie in our children; crosnesse and frowardnesse, riot and wasteful∣nesse, negligence and vnfaithfulnesse in seruants, ill successe in our worldly businesse, dammage and hurt in houshold commodities and the rest. Finally, such as are personall, as sores and sickenesses, pouertie and want of necessaries, exile, imprisonment, shame, contempt, losse of goods or friends, with innumerable others which are daily incident to the life of man.

§. Sect. 2 How we ought to prepare our selues before afflictions come, that we may be able to beare them with patience when they come.

In which estate of aduersity and afflictions, accompanied with such innumerable euils and miseries of all kinds, if wee would rightly and as we ought, carry and demeane our selues so as wee should receiue no dam∣mage to our spirituall estate, nor hindrance to our saluation; yea for the present, make our troubles and griefes more easie and tolerable; there are some things to be done before they happen, and some things when they haue already light vpon vs. Before we are to labour in mortifying and sub∣duing of our inordinate affections and vnruly passions, that they may be∣come in all things subiect to the will of God, and in the denying of our selues and our owne wills, that wee may in all estates submit our persons, goods, and liues to his good pleasure, and so take vp our crosse and follow Christ. More especially, we must seeke to moderate our feare, which ag∣grauates our griefes, and is oftentimes more troublesome then the euill

feared; confine our vnlimited hopes, which when they are crossed, as much afflict vs, as the losse of those comforts which we truly inioy; stint our de∣sires according to the necessitie of nature, and not leaue them to the liber∣tie of inordinate concupiscence; bridle and subdue our rash anger, which oppresseth vs with waights of our owne making, and maketh a mountaine of euery Mole-hill; mortifie our melancholike discontent by a true faith, which will perswade vs that that estate is best for vs, in which God hath placed vs; pull downe our pride and haughtinesse of spirit, which is one chiefe cause of impatiency, murmuring and repining vnder the crosse; as though we were worse dealt with then we deserue; cast away all emulation in prosperity, which in our afflictions will vexe vs as much in the sight of others rising, as in the sense of our owne fall. Finally, we must not in our prosperity be excessiue in our ioy, for then in our aduersity we will bee as immoderate in our griefe, lighting by so much the more heauily in our downe-fall of sorrow, by how much wee fell higher from the top of ioy. Secondly, wee must not fayne afflictions vnto our selues, nor make those * 1.768 things become crosses by a false conceit, which others would esteeme com∣forts and benefits. We must not become miserable by thinking our selues so, nor make vnto our selues burthens by a false apprehension, when as God doth not impose any vpon vs. Thirdly, we must not by feare antici∣pate our griefe, nor make our selues miserable before our time, by pulling crosses presently vpon vs, through a fearefull and cowardly expectation, which either would neuer happen, or not of a long season. Fourthly, though we must not anticipate them by feare, nor make our selues present∣ly miserable, because wee suppose we shall be so in the time to come, yet wee must by wise and Christian prouidence foresee them before they hap∣pen, not onely that wee may vse all good meanes to preuent them, but if they must needes befall vs, that wee may be prepared and so armed with patience, that they may not hurt vs. For that which is (it may bee) fabu∣lously reported of the Cockatrice, is heere rightly moralized; If wee see them first by a wise and working prouidence, they will lose all their vigour and venome, dye and doe vs no harme; but if they first reflect vpon vs their malignant eyes, before we discerne their approaching, they will hurt and kill our soules with their poysonous influences. Fifthly, wee must not in our prosperity set our hearts and affections vpon any worldly things or temporall benefits; for they who immoderately loue them when they haue them, will grieue as immoderately when they lose them; and if we looke vpon them as fee-simples & perpetuities, we shalbe more impatient in our sorrow when we are turned out of them as tenants at wil. Sixthly, we must not either cōtemne afflictions before they assault vs, nor yet conceiue that they are so strong and vnresistable, that it is in vaine to oppose their fury. For a contemned enemy, though weake, getteth an easie conquest, be∣cause we being vnprepared, he findeth no resistance. And hee that is pos∣sessed with too much feare, out of an opinion of his enemies strength and his owne weakenesse, is ready to flie or yeeld before the skirmish; And therefore as we must not securely presume of victory, in confidence of our owne strength and our enemies weakenesse; so must we be bold and cou∣ragious in the assurance of Gods assistance, and as the Apostle speaketh,

neither despise the chastening of the Lord, nor faint when we are rebuked of him. * 1.769 Lastly, we must take heed, that we doe not wilfully runne into afflictions, but vse all lawfull meanes to preuent them before they come, or to bee freed from them when they are inflicted. For he that loueth danger, shall perish in it, and hee that voluntarily when he needeth not, layeth a crosse vpon his owne shoulders; hath no promise that God will take it off. Wee must drinke of this bitter cup, but it is onely when our heauenly Father doth put it into our hands, otherwise we cannot say that we are chastized by him, but that wee scourge our selues with whips of our owne making, like the Lyon which is said to prouoke himselfe to anger, when there is none to hurt him, by beating himselfe with his owne taile. And as we must not voluntarily take crosses vpon vs when we may lawfully auoyd them; so may we not lye vnder them still, when God giueth vs lawfull meanes to be freed from them; but as we are to pray that we may not be led into tentation, so also that we may be deliuered from euill.

§. Sect. 3 That we must beare our af∣flictions with patience, and what things are required heereunto.

And these are the rules which are to bee obserued before afflictions be∣fall vs. In our afflictions, the mayne duty to be performed, is, that we beare them with patience, which is that passiue obedience whereby wee submit our selues vnto Gods will, with all meekenesse, humility, and contentation in all estates, bearing his fatherly chastisements quietly, constantly, and willingly, till hee deliuer vs, and giue vnto vs lawfull meanes to bee freed from our afflictions. So that if wee would rightly demeane our selues in the time of our troubles, wee must beare them with patience, vnto which is required, first, obedience, humility, and contentation, whereby wee meekely submit our selues vnto Gods good pleasure to bee chastized of him, and to beare that crosse which he imposeth, saying with Eli, It is the * 1.770 Lord, let him doe what seemeth good vnto him; and with Dauid, Heere I am, * 1.771 let him doe vnto me, as it seemeth good in his eyes; and with our Sauiour Christ; Not as I will, but as thou wilt. Secondly, that we beare our crosse * 1.772 quietly, with Dauid, not opening our mouthes to murmure and mutter, * 1.773 because it is the Lord that hath imposed it, and professing with Iob, that we will lay our hands vpon our mouthes, keepe silence, and speake no more. And * 1.774 howsoeuer we may and ought to grieue moderately in our afflictions, as being the chastizements of our heauenly Father, for our sinnes, which the Apostle telleth vs we must not despise, yet we must labour as much as may * 1.775 be, to be free from tumultuous passion, from repining against Gods pro∣uidence, or raging against the inferiour meanes of our afflictions, which are but as rods in his hands; imitating as neere as wee can the example of our Sauiour Christ, who was brought out as a sheepe to the slaughter, and as * 1.776 a sheepe before the shearer is dumbe, so opened he not his mouth. Thirdly, there is required constancy, whereby wee resolue to beare our burthen so long, till God who laid it vpon vs, doe put to his helping hand and take it off; that is, we must not vse vnlawfull meanes to shift it from vs, nor murmure against Gods prouidence whilest it lyeth heauy vpon vs, but hold out to beare it with all patience, till God giue vs lawfull meanes to be eased of it. Which that we may doe, we must, after one assault is past, prepare our selues for another, and like good Pilots in a storme, after wee haue broken many billowes, we are not to be secure, but still be in readinesse expecting

others, neuer ceasing our care and diligence till, we be safely arriued in the Hauen of rest. And this our Sauiour hath warned vs of, when hee saith, that he who will bee his Disciple, must take vp his crosse daily and follow him; * 1.777 And the Apostle Iames would not haue our patience, onely to begin well, but to haue her perfect worke and lacke nothing. Lastly, there is required to * 1.778 this patience, that we beare our afflictions willingly and cheerefully; not because we can doe no otherwise, but with all alacrity and readinesse, as * 1.779 being sent of God, who by his wisedome and power can; and in respect of his goodnesse and truth, will dispose of them for our good. And this our cheerefulnesse must shew it selfe in our readinesse to praise and mag∣nifie Gods Name: not so much in regard of the afflictions themselues (though in respect of that greater measure, which our sinnes haue deser∣ued, wee haue in our greatest afflictions iust cause to blesse God with Iob, * 1.780 and with the Church to acknowledge the mercies of the Lord, in that we * 1.781 are not vtterly consumed) as in regard of his wisedome, goodnesse, and truth, whereby he causeth them to worke together for the best, and to serue as meanes to further our saluation. And this the Apostle Peter requireth, that if any man suffer as a Christian, he should not be ashamed, but glorifie God * 1.782 on this behalfe. The which was practised by Paul and Silas, who when they * 1.783 were cast into the dungeon, and after they were cruelly whipped, put into the stockes, bore all with patience, and expressed their thankfulnesse by singing of Psalmes. Secondly, our cheerefulnesse must shew it selfe, by our spirituall reioycing and ioy in the holy Ghost; not in respect of our afflicti∣ons themselues, which in their owne nature, or as they are fruits of sinne, doe iustly bring with them griefe and mourning, but in respect of the fruits and benefits, which through Gods infinite wisedome and goodnesse, they bring vnto vs in this life and the life to come. And in this regard our Sa∣uiour willeth his Disciples to reioyce in their persecutions, because their re∣ward * 1.784 was great in heauen. The which they accordingly performed, reioy∣cing when they were beat at the commandement of the Councell, be∣cause they were thought worthy to suffer rebuke for Christs Name. Vnto * 1.785 which high degrees of patience, though wee cannot attaine in any per∣fection, yet must we labour and striue after them, and though wee cannot hit the marke of perfection, yet we must shoote as neere it as we can, being * 1.786 in the meane time sorry for our wants and infirmities; and vsing all good meanes whereby they may be supplied.

§. Sect. 4 Of the meanes of patience, first, because God is the Au∣thor of all our afflictions.

Now the chiefe meanes whereby wee may attaine vnto patience in our tribulations, are principally two; the first, is feruent and effectuall prayer; * 1.787 according to that of the Apostle Iames; If any of you lacke wisedome, (that is, to beare the crosse of which he there speaketh) let him aske it of God, which giueth to men liberally, reproaching none, and it shall be giuen him. For it is God alone who doth comfort vs in all our tribulations. He is the God of patience and consolation, the Father of mercies, and God of all comforts, by whose wisedome directing vs, and power assisting vs, we are able to doe all things, and preserued from sinking vnder the heauiest af∣flictions. The second helpe and meanes of working patience in afflictions, is meditation vpon such reasons as may cause and begin it where it is not, and increase it where it is already begun. And these concerne either the

induring of the crosse, or the end and issue. The former are simple, or com∣paratiue. The simple reasons arise either from the causes, which are effici∣ent or finall, or from the subiect and adiuncts of our afflictions. And first, in our meditations we are to consider, that God himselfe is chiefe cause and principall Author of all our afflictions, whatsoeuer bee the meanes and instruments. The which may confirme our patience, and comfort vs in our afflictions, seeing they must needs be good and iust, as comming from him who is the chiefe Goodnesse in himselfe, and the Authour and fountaine of all goodnesse which is in the creatures. Secondly, that hee hath not onely in some generall manner in his eternall counsell preordai∣ned our afflictions, and left all the rest to bee disposed by chance and for∣tune, but that hee specially ordereth and ruleth them with his most wise, iust, and gracious prouidence, both in respect of their manner, measure, and continuance, making the ends of all inferiour causes to serue for his supreme ends, which are his glory and our saluation. Thirdly, that the me∣ritorious causes of all our afflictions are our sinnes, which are so many and grieuous, that our greatest afflictions are farre lesse and lighter, then by our sinnes we haue iustly deserued. Fourthly, that our afflictions are not signes of Gods hatred, nor the punishments of a iust Iudge, but the cha∣stisements and corrections of a gracious Father; and that they proceed from his meere loue; the which appeareth, first, in the measure of our af∣flictions, both in respect of their quantity and time of continuance. For he hath appointed a measure which cannot be exceeded, and this quantity is small and light; and how long also they shall last and continue, the which time is short and momentany, in comparison of that super-excellent and eternall waight of glory which they shall cause vnto vs. Yea he so measu∣reth our afflictions vnto vs, as that they do not exceed our ability to indure * 1.788 them; seeing he is alwayes ready to lessen our burthen, or to increase our strength that we may be able to beare it. Neither doth the Lord take de∣light in our smart, to inflict vpon vs more then is needfull, but measureth our afflictions, not according to desert, but so much onely as is necessary for his owne glory and our saluation.

§. Sect. 4 That our affli∣ctions tend to the setting foorth of Gods glory.

Fifthly, let vs also consider the ends of our afflictions, which God pro∣poundeth vnto them, wherein his great loue shineth and appeareth. The first and chiefe whereof, is his owne glory, seeing he manifesteth his power and goodnesse, by assisting vs in our afflictions, and by taking occasion thereby to shew and try his spirituall graces which he hath bestowed vpon vs; the which should comfort vs in all our troubles, seeing God heereby vouchsafeth vs this high priuiledge to be instruments of his glory. The second end, is the good both of our neighbours and our selues. They re∣ceiue much good by our afflictions; seeing they learne by our example to feare God in his iudgements, and are restrained from the same sinnes which they see corrected in vs. Secondly, as wee are ensamples of Gods graces shining in this fiery triall, and also through our infirmities of hu∣mane frailty, that seeing Gods perfection in our imperfections, and his power and wisedome in our folly and weakenesse, they may take occasion to glorifie him. Thirdly, because by our afflictions wee are made more compassionate and more able and ready to comfort others, with those

consolations wherewith our selues haue beene comforted. The which also should make vs patient in our troubles, yea euen to be thankfull, and great∣ly to reioyce, in that God vseth vs as meanes and instruments of our neigh∣bours good, whom wee ought to loue as our selues, and as much as in vs lieth, to helpe them in all things which may further their saluation.

§. Sect. 5 That God v∣seth our affli∣ctiōs as means of our owne good.

Secondly let vs consider, that the Lord vseth our afflictions as notable meanes of our owne good, and of deriuing vnto vs many singular bene∣fits, both in respect of this life and the life to come. For first hee vseth them for trials, for the discouery of those spirituall graces which he hath giuen vs; not vnto himselfe, who knowing all things, needeth no such helpes, but vnto vs and others, that hee may bee glorified in them, and take occasion thereby to glorifie vs, by crowning his gifts, when by this * 1.789 triall they are approoued, and may also edifie those who obserue them in vs, and mooue them to follow our good example. And likewise for the making knowne of our infirmities and corruptions, that wee may be truely humbled in the sight and sense of them. In which regard, our greatest trials not exceeding our strength, as God hath promised, should bring vnto vs an answerable measure of sound comfort, seeing they are as∣sured signes vnto vs of the greatest measure of sauing graces in vs. Second∣ly, hee vseth them as effectuall meanes to further our conuersion, fitting and preparing vs thereby for the more diligent hearing of the Word, and so working in vs by both ioyned together, true contrition and hu∣miliation. Thirdly, hee vseth them as speciall meanes to preuent sinne, and to preserue vs from falling into it; and also to mortifie and subdue those corruptions, by all good meanes, which adhere and cleaue vnto vs; as pride, carnall concupiscence, selfe-loue, and loue of the world. The which should greatly increase our patience, and comfort vs in afflictions: for if we are willing to indure so much, to be eased of bodily and temporall euill, how much more should we chearefully indure any afflictions, to bee * 1.790 freed from those which are spirituall and euerlasting, as the Apostle reaso∣neth? Fourthly, he vseth them as notable helpes to increase in vs all his spi∣rituall graces; as sauing knowledge and remembrance of God, a liuely faith, vnfained repentance, firme affiance, hope, loue, feare, patience, and hu∣mility, both by making vs more carefull in the vse of the meanes whereby they are begun and increased in vs, and by exercising them with these trials: And also to bring forth the fruits of these graces by new obedience, prayer, and more zealous performance of all other duties of his seruice. Finally, by our afflictions, the Lord also maketh vs more forward to imbrace all ver∣tues, and to performe all Christian duties, which concerne both our neigh∣bours and our selues. For whereas prosperity vsually incourageth men to wrong and oppression, affliction being sanctified vnto vs, is a notable mo∣tiue to perswade vs to carry our selues iustly in all our actions; to be mer∣cifull and compassionate towards others in their miseries; and to bee meeke, humble and courteous towards all men. So also they increase the knowledge of our selues, our courage, Christian fortitude and strength to beare our crosses and miseries, as being the spiritual exercise of these graces, and finally our temperance, sobriety, modesty, chastity, as it were easie to shew, if we could heere insist in these particulars. In respect also of the

life to come, the Lord by our affliction deriueth much good vnto vs, vsing them as effectuall meanes, to preserue vs from condemnation, and to fur∣ther our eternall glory and happinesse, both by assuring vs of these ioyes (they seruing as signes of our adoption and saluation) and by fitting and preparing vs by them for his heauenly Kingdome, by making them to serue as a way to bring vs thither, & to keepe vs from wandring in the broad way that leadeth to destruction. Yea, he maketh them to serue as meanes to increase our glory and heauenly ioyes, seeing, according to the measure of our afflictions, he giueth vnto vs an answerable measure of his graces, that we may be able to beare them, & according to the measure of our graces, he proportioneth our glory and future happinesse.

§. Sect. 6 That this world is a place destinated to afflictions and trials.

From the subiect place of our afflictions also, we may confirme our pa∣tience, and increase our comfort. For God hath appointed vs in this world to suffer afflictions, and to inherite happinesse in the life to come; he hath made it for a place of triall and tentation, preparation and spiri∣tuall exercise; not for a Paradise of delight, but for a pilgrimage, and ther∣fore we must looke for pilgrims entertainement; for a place, not of tri∣umph, but of warfare, and therefore wee must expect conflicts, and the hard vsage of poore Souldiers. Againe, wee may comfort our selues by considering the adiuncts of our afflictions, as their necessity, for wee are preordained vnto them, as being necessary for the effecting the great worke of our saluation, and therefore it is in vaine to struggle with them, seeing thereby we may gaule our neckes, but not shake off our yoke, their manifold profit, of which I haue spoken, their shortnesse of continuance, and lightnesse in respect of that waight of glory, which they shall cause vn∣to vs. Finally, we may be comforted by considering the fellowship & assist∣ance which we haue in all our afflictions, for we haue more with vs then are against vs; as innumerable numbers of holy Angels which pitch their tents about vs, & watch ouer vs to keep vs safe in all our wayes; Iesus Christ also, who as our yokefellow beareth greatest waight, & as our Head cōmunica∣teth with vs in all our griefes, and assisteth vs in our crosses and calamities; and God himselfe who is all-sufficient, and no lesse ready & able to vphold vs with the one hand, then to wrastle with vs, and loade vs with the other.

§. Sect. 7 That all the faithfull haue been partakers of the like, or greater afflicti∣ons with vs.

And these are the comforts which arise out of a simple consideration of our afflictions; besides which, there are others which may be raised by com∣paring our lesser afflictions, with those greater which others haue & shall suffer. For as the Scriptures foretell these afflictions of the faithfull, so they shew that it hath alwayes beene their portion to beare them; yea, looke for the most part how much they haue excelled in Gods graces, and so much they haue exceeded in the measure of their afflictions, as we may obserue in the examples of Adam, Abel, Abraham, Isaac, Iacob, Moses, Iob, Dauid, Paul, and many others. But especially we may comfort our selues in our greatest afflictions, by considering how light and small they are, in comparison of those grieuous punishments, which Christ the Son of Gods loue did suffer for vs both in his life and death. All which he suffred being iust & innocent, for our sins, leauing vs an example who are his members, to follow his steps in the same way that leadeth to happinesse; seeing God hath preordained those to be like Christ in his suffrings, who shall be like vnto him in glory.

Finally, we may comfort our selues, by comparing our afflictions with the punishments of the wicked, from which Christ hath freed vs; seeing theirs are intolerable, but ours light & easie; theirs euerlasting, but ours short and momentany; notwithstanding that our own consciences wil tell vs, that our sins, both in their quantity and quality, number and waight, haue much ex∣ceeded many of theirs. And lastly, by cōparing them with our future ioyes and heauenly happinesse, in which respect the Apostle telleth, that the af∣flictions * 1.791 of this present world, are not worthy the glory that shall be reuealed: for they are (as he saith in another place) light and momentany, but they shall * 1.792 cause vnto vs a farre most excellent, and an eternall waight of glory.

§. Sect. 8 Comforts ari∣sing from the good issue of all our affli∣ctions.

And thus we may comfort our selues with present consolations whilst we endure the crosse. Besides which, there are others which arise from their issue and end, and from our assurance which we haue of our deliuerance out of our afflictions, in that time which is most fit & seasonable for Gods glory and our saluation; seeing we haue his promise for it, who is faithfull and true, good and gracious vnto all that trust in him. And in the meane time he is present with vs to heare, helpe, and relieue vs, who is most wise and all-sufficient, taking notice of all our troubles, and knowing how to deliuer vs in due time. Now if the Lord for causes best knowne to him∣selfe, deferreth to heare, helpe, and deliuer vs, we must waite his leasure, and vse all good meanes to strengthen our faith, hope, and patience, by medi∣tating on his gracious promises, and on their truth and infallibility, on his infinite wisedome, which knoweth better then we when our deliuerance is most seasonable, and his omnipotent power and all sufficiency, whereby he is able to effect it when he pleaseth. By considering also that God vsually deferreth to helpe those, whom he hath most strengthened in grace, and who are most deare vnto him, but neuer wholly failed to performe his promises at last to those who haue waited vpon him. Finally, that he defer∣reth to deliuer vs for the furthering of our eternall good and saluation; and that he waiteth vpon vs to saue and deliuer vs in the fittest time; and there∣fore there is great reason that we should wait vpon him. And these are the * 1.793 meanes for the strengthening of our faith, hope, and patience, when God deferreth to deliuer vs, which respect himselfe and his dealing with vs; be∣sides which there are others that respect our selues, which is, first that wee often renew our repentance, without which, we can haue no hope of helpe and deliuerance. Secondly, that we renew our faith in Gods promises, the which is the condition of the Couenant of grace between God & vs, wher∣by he hath assured vs of them. Thirdly, that we humbly submit our selues to Gods good pleasure, which is one maine end why God correcteth vs, vnto which when he hath attained, he will cease his chastisements, & deliuer vs from our afflictions. Fourthly, that we trust in God at all times, both in the presence, & absence of inferiour meanes. Fifthly, we must be frequent & fer∣uent in Prayer; and lastly, when we are freed frō any afflictions, we must be thankfull, and render vnto God praise and thanksgiuing. And thus with as much breuity as I could, I haue set down how we are to carry our selues in the time of our afflictions; if any need or desire to haue these heads & maine points more fully and largely handled, I referre them to the third part of my Christian Warfare, where I purposely haue entreated of this subiect.

CAP. XXXVI.

Of those Christian duties which are to be performed in the Euening and Night.

§. Sect. 1 That the Eue∣ning must not bee spent in sloth and idlenesse.

HAuing intreated of those Christian duties belonging to the day; it now followeth that wee set downe some directions how wee are to behaue our selues when the day is ended. And these are such as concerne our carriage in the Euening, before wee goe to rest; or afterwards, when wee are laid in our beds. In the Euening, if we be not taken vp with the duties of our cal∣lings, wherein in the day wee were imployed (as it is the case of many, whose states, trades, and necessary occasions require the continuance of their labours) we must not vpon the cessation of our paines, thinke our selues at full liberty to thinke, speake, and doe what we list (as it is the pra∣ctice of many, who when they cannot worke any longer in their callings, spend their long Euenings in the winter season, either in sloth and idle∣nesse, or in vnlawfull gaming, or in vaine, fruitlesse, and oftentimes hurt∣full and vnsauoury communication, by traducing their absent neighbours, and blemishing their credits with slanders or vncharitable truths, or cor∣rupting those that are present, by light and wanton discourses) but we must be carefull of spending our precious time in some meditations, speeches, and actions which are profitable for our selues, and for the edification of those that are in our company and society. For though it may bee very lawfull, and sometime necessary, after our wearisome businesses are dis∣patched, to take some liberty, and to spend some conuenient time in rest∣ing of our bodies, or refreshing our minds with some honest recreations; yet me thinkes it is too much, that so great a part of our time should be so imployed; seeing our liues are so short and vncertaine, and our affaires of much greater waight and importance, which tend mainely to the ad∣uancement of Gods glory and our owne saluation, being so many, might with much more profit and true comfort challenge vnto them a great part of this time. In which regard, though I would not prescribe lawes to bind the consciences of my brethren, but leaue vnto them their liberty to bee guided with Christian prudence, yet I would, as in other things, so herein also giue my aduice; namely, that they would improoue this time to the best, as becommeth wise redeemers of it, so as they may giue some good account of it vnto God when he calleth them vnto it; and not thinke that he hath giuen vnto them the comfortable warmth of the fire, to make them freeze harder in the dregs of sinne, nor the light of their candles, that they should act by them the workes of darkenesse, but that he bestoweth vpon these corporall comforts, that they might be furtherances vnto their soules in the spirituall growth, vsing such good exercises as may tend to the in∣lightening of their mindes in the knowledge of God and his will, and may warme their hearts with true and feruent zeale in the louing and imbra∣cing of them.

§. Sect. 2 Of the Eue∣ning exercises, as Meditation, reading, and Christian con∣ferences.

And first, it were fit that some little part of this time, after the surceasing

of our labours were spent in some short meditation, wherein wee are to recount and recall to our remembrance the speciall fauours and mercies of God, which in the day past hee hath vouchsafed vnto vs, either in deli∣uering vs from dangers corporall or spirituall, of sinne or of punishment, or in bestowing vpon vs reall and positiue benefits, as his blessing vpon our labours, whereby they haue prospered vnder our hands, the comfort of his creatures, the loue and assistance of our friends, and such like: lif∣ting vp our hearts vnto God in the acknowledgement of these benefits, and rendring vnto him such thankes and praise as is due vnto him. Se∣condly, as wee haue best opportunity, both in respect of our leasure and our company, it were good to spend some part of this time in rea∣ding of the Scriptures, or other holy and religious writings, the Histories of the Church, or some such Ciuill and Morall Bookes and Stories, as may make vs grow in grace and spirituall wisedome, or at least, in honest pru∣dence, whereby we may be directed for the better carriage of our selues in the affaires of this life, by adding vnto our owne knowledge the wise∣dome of others, and the experience of former times. Thirdly, as occasion serueth, it is good to spend some part of this time in Christian conferen∣ces, either with our friends and familiars that accompany vs, or with those of our owne family, husbands, wiues, children, seruants, labouring in our speeches to build vp one another in all sauing grace, and to bee mutually bettered in the more cleare vnderstanding of the truth, more hearty im∣bracing it in our hearts and affections, and the more zealous and fruitfull practice of it in our liues. But though I chiefly commend these Christian and religious conferences, yet would I not be so taken, as though I meant hereby to exclude all others, for it is lawfull also to spend some of our time in ciuill discourses, and about the affaires of this life, the duties of our cal∣lings, our worldly estates, the disposing and ordering of our businesse, or any other subiect not idle, vnprofitable, or sinfull, which present occasion shall offer vnto vs as most seasonable. Onely I would aduise, that wee doe not (as it is the common custome amongst the most) spend our time so wholly about these, as that wee doe thereby exclude the other, which in their nature are much more excellent, and for our vse farre more profitable and necessary. Lastly, wee must spend some part of this time in pray∣sing God by singing of Psalmes, as our company and occasions will giue vs opportunity; but aboue all other exercises, wee must constant∣ly, either before or after Supper (as in our discretion wee see best and fittest for the assembling of our company) pray with our families, as before wee gaue direction for the like exercise in the Morning; Of both which, my purpose is (God assisting) to set downe some formes in the end of this Worke, for the direction and benefit of weaker Chri∣stians.

§. Sect. 3 Duties to be done at our going to bed.

And these are the duties which are to be performed in the euening. In the night we are also to watch ouer our thoughts and actions, that they may in some sort bee sutable to those in the day, and that in all of them wee may carry our selues so as becommeth Christians. And in this regard there are some duties to be performed at our going to bed, and some in the rest of the night. At our going to bed we are generally to cōsider, that

wee are still in the sight and presence of God, who seeth our downe-lying and our vprising, and searcheth our most secret actions, yea euen our hearts and reines. And that there is also a guard of holy Angels, who are ap∣pointed by our great Lord, to pitch their tents about vs, and to watch o∣uer vs, that they may preserue vs from all perils and dangers, vnto which wee are, waking and sleeping, continually subiect. In regard of which glorious and holy presence, we are as carefully and conscionably to behaue our selues in all Christian duties, as if all the world should looke vpon vs. The first whereof is, that at our lying down, when all things being quiet about vs, and wee freed from all worldly distractions, wee spend some little time in holy meditations, calling to our remembrance, and exami∣ning our conuersation, how wee haue behaued our selues in the perfor∣mance of all Christian duties required of vs in the day past, of which we haue before spoken. As first, how wee haue performed those generall du∣ties which belong to euery day and all parts of it. Whether and in what manner wee haue renewed our couenant with God, by renewing of our faith and repentance. How wee haue sought the Lord our God, by con∣secrating our selues wholy both in our soules and bodies vnto his worship and seruice; and haue laboured to make him our owne in and through Christ, and to recouer our right in him, which we had lost in Adam. How wee haue profited in the sauing knowledge of him, and in our adhering vnto him with our hearts and affections, how our sweete com∣munion with him hath bin increased, and the comfortable fellowship of his holy Spirit dwelling in our hearts sealed and assured in vs; and how we haue indeuoured to haue and hold his face and fauour in Iesus Christ. Whether wee haue kept the whole Armour of God fast buckled vnto vs; and if wee haue failed herein, then in what graces wee haue found grea∣test defect. How wee haue indeuoured to arme our selues against all sinne, and what new strength wee haue gathered to withstand and mor∣tifie our corruptions, especially those vnto which wee are naturally most inclined; and with what desire and resolution wee haue imbraced all ver∣tue, and laboured to performe all Christian duties vnto God, our neigh∣bours and our selues. Whether wee haue rightly disposed our hearts, tongues and actions, so as they might in all things bee conformable to the Law of God. How we haue submitted our selues in all things to Gods will and pleasure, and resigned our soules, bodies, and states to be gouer∣ned and guided by his wise prouidence, without murmuring and repi∣ning. Finally, whether wee haue beene frequent and feruent in pow∣ring forth our soules in prayer vpon all good occasions, desiring the things wee neede, and praysing him for those benefits which we haue receiued.

§. Sect. 4 That we must examine our selues, how we haue spent the day past.

So likewise we may examine our selues, how we haue performed those duties which belong to the particular parts of the day; As whether wee did awake with God, and offred vnto him our morning sacrifice of prayer and meditation; with what faithfulnesse wee haue walked in the duties of our callings, and how therein we haue ioyntly aymed at Gods glory, and the good of our neighbours, together with our owne profit; whether we haue done the duties of them in the obedience and loue of God, and

haue performed our earthly duties, with heauenly minds and affections. Whether we haue rightly vsed our recreations, refreshing our bodies and mindes with lawfull sports, in a good manner, to right ends, with obser∣uation of the rules and cautions required in them, especially in respect of their time, that we haue not beene ouer-lauish to the thrusting out, but rather fitting our selues for better exercises. How wee haue carried our selues in receiuing of our food, blessing it by prayer and thanksgiuing, and vsing it with temperance and sobriety, so as wee haue thereby beene better fitted for Gods seruice. Whether wee haue rightly vsed our soli∣tarinesse, spending our time neither idly nor vnprofitably: and how we haue behaued our selues in our society, both in our choyse of good company, and in performing with them all Christian duties of piety, Iustice, and ciuill honesty, for the mutuall good of one another. How we haue performed duties belonging to the family, and what care wee haue had, that not onely our selues, but also those who are vnder our charge should serue the Lord. How we haue carried our selues in our prosperity, by praising God for it, and by so vsing it, as that wee might be the better inabled to glorify him, and to performe all good duties to our neighbours; and how also we haue profited by our afflictions and chastizements, for the drawing of vs neerer vnto God in all holy and righteous duties, and the weaning of our hearts and affections from the loue of the world. The which examination wee should not thinke too tedious and laborious, if at least wee be in our health and strength, and not disabled thereunto by our weakenesse, infirmities, and vnaptnesse to take our rest, if at the first it be but a little disturbed; in which case if our imployments will affoord vnto vs any fit leysure and opportunity, it were good to allot some short time vnto this exercise before our going to bed, seeing if wee bee once accustomed vnto it, wee shall performe it, at least in those points which are most necessary for our owne particular, with great facility and in a little time. Yea in truth if wee would but consider how farre some of the Heathens themselues haue proceeded in this dutie, and what singular fruits and benefits arise from it, we might well be ashamed who professe Christianity, of our great neglect, and bee moued to spare some little time from our sleepe, when as wee may improue it to so much spirituall profit and aduantage. I vse (saith Seneca) this authority, * 1.794 and daily pleade my cause with my selfe. When the light is taken away, and my wife being acquainted with my custome, holdeth her peace, I examine vvith my selfe the vvhole day past, and reuievv all that I haue said or done. I hide nothing from mine ovvne scrutiny, I passe by no∣thing; for vvhy should I feare any thing, by reason of my errours, vvhen as I can say; See that thou doest it no more, and for this time I vvil pardon thee. And the same counsaile hee giueth to his friend Lucilius: Conuince * 1.795 thy selfe (saith hee) as much as thou canst, search into thy selfe. First, ex∣ecute the office of an accuser, then, of a Iudge, and lastly, of a mediatour to craue pardon; and sometime find out thy selfe. For hee willingly er∣reth, who knoweth not his errour, and too much loueth himselfe, who will haue others erre, that his errour may lye hid. By which exercise wee should receiue singular profit: For hereby wee should preserue our soules

and hearts in a thriuing estate, when wee doe like wise Merchants and shopkeepers, examine them and search ouer our consciences (as it were) our bookes of accounts, to see whether wee haue gayned or lost in our spirituall trading, by examining what wee haue receiued, and what we haue layd out: which if we would doe, we should not easily be cast behind hand, when as we preuent our errours, and vse meanes to repaire our losses in their first beginnings, nor (as many are) be bankrupted in our estates at vnawares for want of care to examine them. Wee should sleepe much more sweetely and securely, when as we haue so composed and set straight our reckonings, as that wee neede not to feare though the great Iudge should before morning call vs to an account. In which regard, the same Author commendeth this exercize. The minde (saith he) is daily to be called to an account. Sextius vsed at the end of the day, and when he reti∣red himselfe to rest; to examine his minde. What euill of thine hast thou cured? What vice hast thou withstood? in what art thou better, that an∣ger will cease or be more moderate; which knoweth that it shall not es∣cape the censure of an vnpartiall Iudge? What therefore is more excel∣lent * 1.796 then this custome of examining euery day? How sweete is that sleepe which followeth the reuiew of our selues? How quiet, sound and free; when the minde is commended or admonished, and as a watchman and secret censurer of it selfe, doth iudge of it owne manners? We should also preserue our hearts in their purity and soundnesse, if not from all infirmities and corruptions, yet at least from deepe putrifaction and the festering sores of sinne, when as we cure the wounds being yet greene, and cast out sinne by repeetance, as soone as it is first entred, not suffering it to lodge and sleep with vs, no not one night. We should hereby keepe our spi∣rituall state well settled, so as it would not easily be shaken, or at least o∣uerthrowne with the assaults of the enemies of our saluation, when as we constantly looke to our Christian Armour, and watching ouer our hearts, as our chiefe forts, repaire the breaches as soone as they are made. Final∣ly, wee shall preuent carnall security and hardnesse of heart, when wee examine our selues daily; and bee better fitted and prepared for the day of death and Iudgement, when as wee keepe our accounts euen, and haue our bookes of reckonings betweene God and our consciences made vp and in continuall readinesse. For he may soone cleare his accounts with his Master at the yeeres end, who like a faithfull and diligent Factor, doth make all reckonings straight at the end of euery day.

§. Sect. 5 Meditations at our first lying downe.

Besides this examination, there are also other Meditations very profit∣able; as to call to our remembrance Gods manifold blessings and benefits bestowed vpon vs the day past, respecting our soules, bodies, and states; in that he hath preseru'd vs from innumerable euils, with which many others haue beene ouertaken; for continuing vnto vs still the acceptable time and day of saluation, and suffering vs with so much patience to continue in this life, that we may make our calling and election sure, notwithstanding our manifold and grieuous sinnes; for giuing vnto vs some poore desires and indeuours to doe him seruice, and to accept of it in Christ, though in it selfe full of wants and imperfections. Especially, if we haue in any mea∣sure performed the former duties of the daily exercise, we must not forget

to render vnto God the praise and glory due vnto him for it, by the gra∣cious assistance of whose holy Spirit, we, who of our selues, are not able so much as to thinke a good thought, haue beene inabled vnto them. So likewise it is requisite, that at our lying downe we call our sinnes to our re∣membrance, the duties which wee haue omitted, or corruptly performed, and the vices which we haue committed, and though through Gods mer∣cy wee haue beene preserued from grosser sinnes, yet wee must not thinke our selues so excused, but call to minde our frailties and infirmities, for which, God in his righteous iudgement might condemne vs. Our sloth and backwardnesse to good duties, our coldnesse, wearinesse, and many distractions in Gods seruice, our excesse in mirth or sorrow, the neglect of our Christian watch ouer our thoughts, senses, words and workes; our idle∣nesse or vnprofitablenesse, pride, selfe-loue, vniust anger, sinister conceits, and vniust censures of our neighbours, and such like. In the sight and sense whereof, we must truely humble our soules before God by vnfained repen∣tance, and earnestly begge in Christs Name mercy and forgiuenesse. Fi∣nally, it is profitable then to remember our mortality and mutability, death and Iudgement; that we who now goe well to bed, may shortly bee cast vpon the bed of sickenesse, and we that now liue, may within a while be imprisoned vnder the arrest of death; yea, let vs not looke vpon it as a thing farre off, but approching at the threshold, and ready to knocke at * 1.797 the doore, and thinke that this very night, as well as another, may bee the time when God by sicknesse and death will summon vs to appeare before his Tribunall. And if in respect of thy health and strength this seemeth vn∣likely, * 1.798 consider that it hath beene the case of many before thee; and that which befalleth any, may happen to all. In which regard, let vs not dare to sleepe, till through Christ we are at peace with God, haue made our accounts euen by pleading Christs satisfaction and full payment, and haue our pardon in our hands to shew, sealed to all the faithfull with his blood, and to vs in particular, by his holy Spirit and a liuely faith, applying the fruit and benefit of his death vnto vs. And then resigning our soules and bodies into the hands of him who is a faithfull Sauiour, and able to keepe safe whatsoeuer is intrusted vnto him, we may with Dauid, lying downe in * 1.799 peace, take our rest; because it is he onely that maketh vs dwell in safety.

§. Sect. 6 Duties to bee done in the night. And first, Prayer and Thanks∣giuing.

In the night also there are other duties to bee performed; for euen then we must seeke the Lord, according to the example of the Church, which * 1.800 professeth, that with her soule shee desired the Lord in the night, and that with her Spirit within her shee would seeke him early. So the Spouse in the Can∣ticles; By night on my bed I sought him whom my soule loueth. And the Pro∣phet Dauid was careful euen in the night to approoue himselfe vnto God, by performing these religious exercises; I haue (saith he) remembred thy Name, O Lord, in the night, and haue kept thy Law. And this the Lord requi∣reth of vs, as being Lord both of night and day, according to that of the Psalmist; The day is thine, and the night also is thine. And will be serued as * 1.801 with our whole hearts, so with our whole time, seeing he is the God of our saluation, who day and night preserueth vs, and multiplyeth his blessings vpon vs, whereby he incourageth vs to doe him seruice. Yea, euen in the night the Lord goeth in his visitation to see how wee carry our selues, and

will call vs to account, either to reward vs if we doe well, or to punish vs if wee neglect our dutie; as Dauid sheweth by his owne experience; Thou hast prooued my heart (saith he) thou hast visited mee in the night; thou hast * 1.802 tryed me, and shalt finde nothing. And therefore wee must in the night ap∣prooue our hearts and actions vnto him; and not thinke that the darke∣nesse giueth vs any priuiledge to doe the workes of darkenesse; seeing, as the Psalmist speaketh; The darkenesse hideth not from him, but the night shi∣neth as the day, the darkenesse and the light are both alike to him. Now the * 1.803 duties of the night doe consist chiefly in Prayer and Meditation. For when wee awake out of sleepe, we must not suffer our mindes to roue after worldly vanities, nor our hearts to be fixed vpon them, but as wee are to esteeme the Lord, and spirituall and heauenly things our chiefe treasure, so our hearts and minds at our first awaking must be exercised about them, as their chiefe ioy and comfort. And first, we must lift them vp vnto God in prayer, according to the example of holy Dauid, who professeth, that in the night his song should be with him, and his prayer vnto the God of his life. * 1.804 And againe; O Lord God of my saluation, I haue cried day and night before * 1.805 thee. The which is chiefly to be done, when the hand of God is heauy vpon vs by some grieuous affliction, because then being freed from all worldly distractions, we may with greatest zeale and feruency of Spirit, powre foorth our soules before God for helpe and deliuerance. And thus Dauid in his great extremity calleth vpon God day and night; O my God (saith he) I cry in the day time, but thou hearest not, and in the night season I am not silent. * 1.806 So the afflicted Church and people of God, in their heart cryed vnto the Lord; O wall of the daughter of Sion, let teares runne downe like a riuer day * 1.807 and night; giue thy selfe no rest, let not the apple of thine eyes cease. Arise, cry out in the night, in the beginning of the watches, powre out thine heart like water before the face of the Lord; lift vp thine hands towards him, for the life of the yong children that faint for hunger in the top of euery streete. And our Sauiour Christ himselfe in his bitter agonie, made choyce of the night, as * 1.808 the fittest time for those powerfull and effectuall prayers which hee made for himselfe and his Church vnto God his Father. Whereby wee learne, that when we haue suits of great importance, which wee would sollicite with all earnestnesse and importunity, the night is a fit time to commend them vnto God in our feruent prayers. Yea euen at ordinary times, if there be any speciall suite which we would make vnto God, either for the assist∣ance of his holy Spirit, for the mortifying of some strong corruption which cleaueth vnto vs, or the pardon of any sinne, which hath lately wounded our consciences, or for the obtaining of some speciall grace, wherein we finde our selues most defectiue, or for deliuerance from some imminent danger; it is most profitable that at our first waking we present∣ly pitch vpon them, and in some short Prayer and earnest desire of the heart, offer vp our suites vnto God in the mediation of Iesus Christ. And as we are thus in the night to pray for the things we want, so also ought we to praise and giue thankes vnto God for his gifts and blessings already re∣ceiued; according to the example of Dauid, who did not content him∣selfe to shew foorth Gods louing kindnesse in the morning, but also his faithful∣nesse * 1.809 in the night. The which duty, vpon extraordinary occasions, must be

extraordinarily performed, and in some set and solemne manner; as when our hearts are rauished with the apprehension of Gods mercy and boun∣ty, after the receiuing of some speciall and singular benefit; as we see also in Dauids practice, who at midnight did rise to giue thankes vnto the Lord, as * 1.810 he professeth. The which his night-songs as they were his solace in the time of his flourishing prosperity, so the remembrance of them were his chiefe comfort in his deepest distresse, as being infallible signes of Gods loue, and his owne integrity. For when his afflictions both of body and mind were so great, that he had no manner of consolation in his present sense and feeling, he calleth to remembrance his songs in the night, and the sweet visitations of Gods holy Spirit in these spirituall exercises. * 1.811 Which example let vs learne to imitate; and if no other occasion come presently to our minds, yet at least let vs when we awake, lift vp our soules vnto God, praising him for his gracious preseruation hitherto, and our quiet rest, and commending our soules and bodies into his gracious pro∣tection for the rest of the night, desiring the continuance of his fauour for our preseruation, and of our quiet sleepe, for the refreshing and streng∣thening of our fraile and weake bodies.

§. Sect. 7 Meditations fit for the night.

The other duty is meditation, in which we are to exercise our mindes after an holy and religious manner, when wee cannot, or list not to sleepe, and not suffer them to range and roue after idle or hurtfull vanities, which will not bring vnto vs any profit. The subiect matter of which our meditation may be diuers, according to our seueral occasions and estates. As first and principally we must call God to our remembrance, and medi∣tate on his sauing attributes, his infinite loue, mercy, goodnesse and boun∣ty towards vs, wherein holy Dauid tooke singular comfort and delight: My soule (saith he) shall be satisfied as with marrow and fatnesse; and my * 1.812 mouth shall praise thee with ioyfull lips: when I remember thee vpon my bed, and meditate on thee in the night-watches. Secondly, we may make some part of the Word of God, the subiect of our meditation, as Dauid also did, whose * 1.813 eyes preuented the night-watches, that hee might meditate in Gods Word. The which he maketh a speciall note of a blessed man, that hee taketh such de∣light in the Law of God, that he meditateth therein day and night. And thus * 1.814 we may take occasion to thinke of the purity and perfection of the Law, what exact righteousnesse it requireth, and how farre wee come short of this perfection, that so we may be humbled in the sight of our owne cor∣ruptions and imperfections; or of the excellency of the Gospell, and of the gracious promises therein contained, applying them by a liuely faith vnto our selues, that our hearts thereby may be replenished, and euen ra∣uished with the sweet comforts of Gods holy Spirit, or of Gods mani∣fold blessings bestowed vpon vs, especially the day past, and the singular priuiledges which we haue through Iesus Christ; of which we shall haue occasion to speake more hereafter. Or finally, we may thinke of some texts of Scripture, which haue some similitude with our present estate. As that * 1.815 it is now high time to awake out of sleepe, for now is our saluation neerer then when we beleeued. The night is farre spent, the day is at hand; let vs therefore cast off the workes of darknesse, and let vs put on the armour of light: let vs walke ho∣nestly as in the day, not in rioting and drunkennesse, not in chambering and wan∣tonnesse,

not in strife and enuying, &c. And againe, Awake thou that sleepest, and * 1.816 stand vp from the dead, and Christ shall giue thee light. But ye brethren are not * 1.817 in darkenesse, that the day of the Lord should ouertake you as a thiefe. Yee are all children of light, and the children of the day: wee are not of the night, nor of darknesse; therefore let vs not sleepe as doe others, but let vs watch and bee sober, &c. Finally, we may from present occasions haue good matter ministred vnto vs for our meditations; as from the terrour of darknesse, wee may thinke how much more fearefull is the spirituall darknesse of sinne, from which the Lord hath graciously deliuered vs, leauing innumerable others to liue and dye in it; and that horrible estate of the wicked, who are cast into vtter darknesse, vnto whom the light shall neuer appeare, nor the Sun of righteousnesse euer shine, to bring vnto them any ioy and comfort; and so take occasion of praising the Lord for freeing vs from these feares; and notwithstanding our vnworthinesse, for causing the light of truth and saluation to shine vnto vs rather then to them. So from our awa∣king out of sleepe, we may take occasion to thinke of our awaking out of the sleepe of death at the day of Iudgement; and from the crowing of the Cocke, of the lowd and shrill sound of the last Trumpet, whereby be∣ing raised from the dead, we shall be summoned to appeare before Gods Tribunall, to giue an account of all that we haue done in the flesh, either good or euill; that so night and day we may prepare our selues for Christs comming, and be still in readinesse to giue vp our reckonings. Finally, as we are not much to regard our dreames, in respect of any ghesse to bee made thereby of any future things; so are we not vtterly to neglect them in regard of other vses. For we may not onely by them ghesse at the tem∣perature of our bodies, and our naturall disposition in respect thereof, and vnto what sins we are most inclined; but also we may take occasion from them of good meditations; as to thinke of our owne frailty and corrup∣tion, when wee finde and feele that carnall concupiscence, euen in our sleepe, hath wrought in vs, and caused either such dreames as are wanton and lasciuious, or cholericke, prouoking vs to reuenge: and on the other side, to meditate on Gods mercy and goodnesse, if wee haue had any dreames that sauour of vertue and Religion, who by his Spirit hath san∣ctified our minds and hearts, which of themselues are not able naturally to thinke a good thought, or to conceiue a good desire.

§. Sect. 8 That the pro∣fit of these du∣ties will farre exceede the paines.

Now if any obiect, that though these duties are good and commenda∣ble, yet they are hard and difficult, and that it bringeth great wearinesse * 1.818 thus to serue God both day and night in these spirituall and religious ex∣ercises: vnto such I dare promise, that their profit will farre exceed their paines; and their spirituall ioy and comfort, will abundantly recompence that carnall distaste which our corrupt flesh causeth in them. For if our minds and hearts be thus continually night and day taken vp for Gods vse in these religious exercises, it will bee a notable meanes to keepe out Satan and his suggestions from entring and taking possession; as they easi∣ly will, if they be swept cleane and empty of good meditations and de∣sires. For they who are idle and doe nothing, are at the next step to doing ill; and if we be not imployed in the seruice of God, the diuell will take vs vp like masterlesse men, and hire vs with the wages of sinfull pleasures,

to spend our time and strength in the workes of darkenesse. Secondly, if they bee thus replenished with good meditations at our lying downe, it will bee a notable meanes to preserue vs from vaine, idle and sinfull dreames, and contrariwise dispose vs euen in our sleepe to good thoughts and cogitations. Thirdly, if we thus keepe them well-ordered at our go∣ing to bed, and throughout the whole night, wee shall with much more ease and pleasure keepe them in this state the day following, and haue them apt and ready vnto the well-performance of all good duties. For as those Ouens are easily heat in the morning, in which we baked in the night; and the fire soone kindled when wee rise, which wee well ra∣ked vp and couered when wee went to bed; so if wee bee thus exercised ouer night, we shall finde the spirituall warmth thereof, making vs able and actiue for all good duties in the morning, and by adding some new fuell vnto this holy fire, we shall with much facility and comfort cause it to burne and blaze out in all Christian and religious duties. Finally, if with the fiue wise virgins we thus keepe our lamps trimmed night & day, being alwaies in readines, we shall not need to feare the suddaine approching of the Bridegroome; but at the least noyse of his comming wee shall rise to meet him, and so entring with him into the marriage Chamber of heauen∣ly happinesse, we shal there eternally solace our selues in the fruition of his loue, and those rauishing ioyes which he hath prepared for vs.

CAP. XXXVII.

That we must moderate our sleepe, and not spend too much time in sloth and sluggishnesse.

§. Sect. 1 That this mo∣deration is commanded in the Scriptures, and the con∣trary sloth condemned.

ANd these are the duties of the night, which are to be perfor∣med whilest we are waking. In respect of sleepe, our dutie is that wee vse it with moderation, not satisfying thereby our carnall and sluggish concupiscence, but taking only so much as is fit and necessary to satisfie nature, that we may be more strong and vigorous, actiue and able to performe all Christian and ciuill duties. Of which there can be giuen no certaine rule, on more then of the measure of meates and drinks; for as one mans stomacke requireth more, and anothers lesse: so one mans body, for the preseruing of health and strength, needeth sleepe in a greater, and anothers in a lesser and shorter proportion; as youth more then age, those of a melancholike complexion * 1.819 lesse then those of a sanguine or flegmatike, and the weake and sickly more then the strong and healthy. Yet generally wee may say thus much, that as in other things, so in this, nature is content with a little, in comparison of that which satisfieth the carnall appetite. That our sleepe ought to bee moderate and conuenient, and (as Clemens speaketh) masculine and manly, and not effeminate and luxurious, not a solution and weakning, but on∣ly a remission of the body, and therefore not to bee taken for sloth and idlenesse, but for the better inabling vs for action and imployment. For as the same Author saith, A sleeping man is of no worth, no more then he that liueth not. Neither must we measure our sleepe according to

our businesse, taking too much because wee haue nothing to doe; for a true Christian will neuer want imployment, either for the good of his neighbour or himselfe, of his soule or body; and therefore howsoeuer vpon some waighty occasion a man may abridge himselfe of his ordina∣ry measure, yet ought he not to exceede and spend his time, which is so precious, in sloth and lazinesse, vpon pretence that he wanteth imploy∣ment; nor sleepe any longer then is sufficient for the refreshing of his bo∣dy, that it may serue his soule as a fit instrument for vertuous and ciuill actions. For sleepe was ordained not to serue our lust, but for the repai∣ring and chearing of the spirits, and refreshing of the body: and there∣fore we must not out of a slothfull humour, take so much as may dull the spirits, and make the body more lumpish and heauie. For as there is a sinfull excesse in eating and drinking, so also in sleeping, when as wee ex∣ceede that which nature requireth; and therefore as it were an ill excuse for gluttonie and drunkennesse, to say that we sit eating and drinking more then inough, because we haue no other businesse; so is it alike absurd, to spend our precious time in slothfull and excessiue sleeping, because wee want other imploiment; seeing as one saith, There is no part of our liues * 1.820 more desperately perisheth, then that which is deputed to excessiue sleepe. Which that wee may auoid, let vs consider, how the holy Ghost disgra∣ceth the sluggard in the Scriptures. For first he maketh him more foolish and brutish then the silly Ant, and therefore (as it were) putteth him to schoole to learne of her, that he might become wiser; Go to the Ant, thou slug∣gard, consider her waies & be wise. Secondly, rowzing him vp from his sleep; How long wilt thou sleepe, O sluggard? when wilt thou arise out of thy sleepe? hee * 1.821 bringeth him, like one halfe drunke, answering in imperfect and broken sentences, and begging for a little more sleepe, as the drunkard for more drinke, when as already hee hath had too much. Yet a little sleepe, a lit∣tle slumber, a little folding of the hands to sleepe. Thirdly, he sheweth that he is vnprofitable and good for nothing, and ready to pretend friuolous and foolish excuses, when as he is perswaded to any good action, saying, There * 1.822 is a Lyon in the way, and that which is more ridiculous, a lyon in the streetes, as though the City were a Wildernesse, and the houses dennes for wilde beasts. That like the doore vpon the hindges, he turneth and tumbleth vpon his bed, and cannot be drawne from it by any perswasion, no more then the doore from the hookes by much pulling and tugging; yea that hee is so besotted on his sloth, that he had rather forgoe his meate, then take any paines to eate it: for hee hideth his hand in his bosome, and it grieueth him to bring it againe to his mouth. The which his follie is so much the more desperate, because in all this hee applaudeth his owne wisedome; for the sluggard is wiser in his owne conceite, then seuen men that can render a reason. Secondly, let vs consider, that the holy Ghost forbiddeth this sluggish sloth; Therefore let vs not sleepe as doe others, but let vs watch and be sober; * 1.823 for they that sleepe, sleepe in the night, &c. Which howsoeuer it is to be vn∣derstood principally of the spirituall sleep of security, that by this Allego∣rie and similitude the Apostle implyeth, that Christians ought not now so much to addict themselues to sloth and sleepe, as before their conuersi∣on; because they haue farre better imployments for the spending of their

time; besides that, corporall sluggishnesse is a meanes, and also an effect of carnall security, euen as the bodily watchfulnesse and sobriety is a meanes of the spirituall. And thus our Sauiour Christ by like impli∣cation * 1.824 condemneth it in the Parable of the foolish Virgins, who spent that time in sleeping, which should haue bin bestowed in furnishing & pre∣paring themselues to meete the Bridegroome; and directly reprooueth it in his Apostles, when euen in the night, the ordinary time of rest, they were ouertaken of sleep, when as the waighty occasions which presently pressed them, and the speciall commandement of our Sauiour required, that they should giue themselues to watching and prayer.

§. Sect. 2 The manifold euils which ex∣cessiue sleepe bringeth.

Thirdly, cōsider the manifold euils which it bringeth vpō vs; for first, like a slie and cunning thiefe it robbeth vs of our time, which is our most preci∣ous iewell, and when it is lost, cannot be recouered; yea euen of that part of time which is chiefe and principall, the prime of the morning, which is fittest for spirituall exercises, as prayer, reading and meditation, and also for the ciuill duties of our callings. It maketh likewise that which re∣maineth, lesse seruiceable and profitable for any good vse; for when our strength is repaired by moderate rest, excessiue sleepe weakneth vs againe, making our bodies heauie and lumpish, and lesse able and actiue for any good imployment; and as wee consumed the fore-part of the morning in drowzy sleeping, so the latter part in lazy stretching and slothfull yaw∣ning, making vs sluggish with too much sleeping, as the drunkard be∣commeth more dry with too much drinking. And when the spirits are re∣freshed and quickned with moderate sleepe, by that which is excessiue they become dull againe, and being drowned and stupified with slothfull vapours, they are made vnfit instruments to the soule for any good actions and imployments. Whereby we are notably hindred both in the duties of Gods seruice, and in the duties of our callings, not onely because it consumeth much of our time, which should bee spent in them, but al∣so greatly disableth vs in that which remaineth, when we set our selues to pray, heare the Word, reade, meditate, or any ciuill duties which be∣long vnto vs. Finally, this excessiue sleeping is exceeding hurtfull both for our soules, bodies and states; for it hurteth the braine, dulleth the wit, and much impaireth the memory, making all these faculties vn∣fit for their functions and operations. It breedeth obstructions and su∣perfluous humours, and so filleth the body with innumerable diseases. It impouerisheth the estate, and bringeth them who immoderately vse it (if they bee of meane condition) to beggerie and penurie; and much disableth those who are wealthy, to the workes of mercy and Christian charity. And on this mischiefe accompanying sloth and slug∣gishnesse, the Wise Salomon much insisteth: For hee telleth the slug∣gard, that by his sleeping, and slumbering, and his folding of his hands together, pouerty should come vpon him as one that trauaileth, who still approcheth though hee commeth but slowly, and his want like * 1.825 an armed man, which cannot possibly be resisted by one that lyeth naked in his bed. So else-where hee saith; that the soule of the sluggard desi∣reth, * 1.826 and hath nothing, but the soule of the diligent shall bee made fat; that because he will not plow by reason of the cold, therefore he shall beg in haruest, * 1.827

and haue nothing, and so in the chiefe time of others plenty, hee through his sloth shall pine in penurie. Finally, that as hee shall haue an emp∣tie famished belly, so also a cold and tottred backe, for drowzinesse shall cloath a man with ragges, whereas they which haue a vigilant eye and * 1.828 diligent hand, cloath both themselues and those that belong vnto them * 1.829 with purple and scarlet, as hee sheweth in the example of the vertu∣ous huswife. Neither is this sluggish sleepinesse lesse pernicious to our spirituall estate, seeing it bringeth the soule also to beggery and to pe∣nurious want of all sauing graces, by taking vp the time wherein we should trade and traffike for them in spirituall exercises, of which it causeth an vt∣ter neglect, or a short and slubbering performance, because it scarce lea∣ueth sufficient time for the necessary dispatch of such important businesse as doth belong to our place and calling. For no sooner is the sluggard out of his bed, but euen halfe vnready hee choppeth vpon his worldly imployments, and vtterly neglecting prayer, meditation and all spiri∣tuall exercises, hee thinketh himselfe sufficiently excused, because hee is scanted of time, and called away by some that attend his rising, or by the importunitie of his owne affaires; though hee haue volunta∣rily by his sloth brought himselfe into these straights, and might easily haue escaped them, and had time inough both for religious ex∣ercises and his worldly businesse, yea euen for the benefiting of his neigh∣bours that neede his helpe, if he would not haue consumed so much in su∣perfluous sleepe.

§. Sect. 3 That the ex∣pence of our time in sloth, is displeasing vn∣to God; and how this is to be auoided.

But let vs know that this wastfull expence of our precious time in sloth and sluggishnesse, is very displeasing to God, who hath lent it vnto vs that wee should spend it in his seruice; and that this account will not well passe at the day of Iudgement, when God shall finde it written in the booke of our consciences, so much time consumed in superfluous sleepe, and so little imploied in the necessary duties of Gods seruice, prayer, reading, hearing, meditation; in the religious duties which wee owe to our charge and family, or in the workes of charity and mercy, helpe and comfort which wee are bound to performe vnto one another, as being children of the same Father, & fellow members of the same body. At which day fearefull will the estate be of those nice wantons and idle sluggards, who diuide the morning betweene sloth and pride, hauing scarce time, after they are risen out of their beds, to paint and dresse themselues be∣fore they come to dinner, vtterly neglecting all duties of Gods ser∣uice, and the honest labours of a lawfull calling. But it was not my pur∣pose to haue touched their abuses, who haue learned to out-face all that admonish them, & to put off all that can be said, with some merrie iest or scornefull smile, like the foole, laughing with great iollitie when they are going to the stockes, and are ready to be called to the barre, and carried out to execution; but onely to admonish those who desire to leade a Christian life, that they auoid such wastfull expences of precious time, consuming those good houres in superfluous sleepe, which being well imployed, would make them rich in grace, and thrice happy in this life and the World to come. Which whosoeuer would doe, they must care∣fully obserue these two rules; first, they must be temperate in their meates

and drinkes, as being a notable meanes to preserue vs from excessiue sleepe and sloth, and to make vs watchfull vnto all Christian duties, which is the reason why in the Scriptures they are conioyned; Bee sober and watch, * 1.830 because as sobriety is a cause of vigilancie, so excesse in meates and drinkes is the common cause of excesse in sleepe. And this helpe Clemens propoundeth: Let not (saith he) our meates oppresse, but rather lighten * 1.831 vs, that as much as may be, our sleepe may not hurt vs, as those that swim are oppressed, when heauy burthens are fastened vpon them. The second rule is, that we doe not suffer an ill custome of lying long in bed, to bring an habit of sloth vpon vs, which is almost as hard to breake, as to alter nature. Or if wee haue already yeelded vnto it, our best course is, to dis-vse our selues from it by little and little, and so attaine by degrees to a contrary habit. For as the stomacke which is inured to hote wa∣ters, is still crauing them, and becommeth such a slugge, that it will disgest nothing without these helpes, whereas those that vse them not, neuer neede them; so if wee accustome our selues to immoderate sleepe, wee shall turne superfluity into a kinde of necessity, and with Salomons * 1.832 sluggard, bee still crauing for more, when as already wee haue taken too much; whereas if as soone as wee feele our spirits refreshed, and our strength repaired with moderate rest, wee would shake off sloth, and rising betimes, set our selues about some good imployment, nature would bee easily satisfied, and would neuer pull vs backe when wee are willing to rise.

CAP. XXXVIII.

Of those Christian and religious duties which we ought to performe on the Lords Day, for the sanctifying of it.

§. Sect. 1 That if wee would sanctifie the Lords Day, we must pre∣pare for it be∣fore it com∣meth.

BEsides the duties of a godly life which are euery day to bee performed, of which wee haue already spoken, there are others which more specially belong to the Lords Day, of which wee are now to intreate. For howsoeuer we ought to deuote our selues in the whole course of our liues to Gods seruice, yet this Day is to be set apart, and consecrated wholly after a pecu∣liar manner to Gods immediate worship, so as wee may not in any part thereof doe the duties of our callings, or any of our owne workes, which tend to the aduancing of our worldly ends. Whereof I will speake the more briefly, because I haue in part touched already the mayne points and summe of the fourth Commandement, and because also diuers of my learned and godly Brethren haue excellently laboured in this Argument; leauing nothing for me after their plentifull haruest, but some few glea∣nings, vnlesse I would picke out of their sheaues, and say the same things againe which they haue better said already. And yet because my desire is, that this Treatise should be perfect in all its parts, I will briefly speake of these duties, and giue some directions for the spending of this Day in such a manner, as may be acceptable vnto God, and profitable for the inriching of our soules with all spirituall graces, and the assuring and furthering of

our saluation. And first, if we would rightly sanctifie the Lords Day when it commeth, there is required before-hand a due preparation; nei∣ther can any action of waight and worth be well performed, which is sud∣denly and rashly vndertaken; and scarce euer thought on before it bee at∣tempted, especially if there be much and mighty opposition, which will be neuer wanting in these religious duties, that so neerely concerne our saluation, till we come to keepe a perpetuall Sabbath in Gods Kingdome, seeing our spirituall and malicious enemies, the deuill, world, and our owne flesh, leaue no meanes vnassayed, which may make all Gods holy ordinances vnprofitable vnto vs.

§. Sect. 2 Of our general preparation in the whole weeke.

Now this preparation is either generall or more speciall. The generall, is in the whole weeke before, by performing those Christian and religious duties, of which I haue formerly intreated. For if the heart be kept con∣tinually in good plight and order, seasoned with the loue of piety, and settled in a good course, then the duties of the Lords day will be easie and familiar, sweete and delightfull. And as he that keepeth himselfe in breath by running euery day, holdeth out well when he is put to his best speed, and runneth that race for the getting of the Garland; whereas he who taketh his ease, is pursie and shortwinded, and running with much paine and dif∣ficultie, tyreth before he come to the goale; so if we would euery day inure our selues to run our spirituall race, in the performance of all holy duties, wee should finde our selues long-winded, actiue, and able to hold out, when as on the Lords Day wee are put (as it were) to our best speede, for the obtaining of the Garland of grace, and Crowne of glory: whereas if wee spend the weeke in slothfull ease, and pamper our selues to the full with sensuall delights; If we giue our hearts liberty to range after world∣ly vanities, and fix them wholy vpon earthly pleasures and profits; if we let our tongues loose to discourse onely of sensuall and terrene affaires, and neuer acquaint them with the language of Canaan; and if all our actions being suteable to them both, are wholly imployed about tempo∣rary obiects; then shall wee finde it impossible on the Lords day to with∣draw them from their common haunt; seeing for want of vse, religious ex∣ercises will be tedious and vnpleasant vnto vs, and though we with some force bring them to holy duties, yet finding no taste nor delight in them, they will euer and anon steale away, or violently breake from vs, and roue and range after worldly vanities.

§. Sect. 3 Of speciall pre∣paration to be vsed in the Euening be∣fore the Lords Day.

The more speciall preparation is to be vsed on the euening before the Lords day, wherein two things are to bee performed. First, wee must re∣moue all impediments which might hinder vs in our rest and the sancti∣fying of it: and secondly, we must vse the helpes which may further vs in these holy duties. The maine hindrances which must be remoued, are two, worldlinesse, and wickednesse. By the former I vnderstand our earthly and ordinary businesse, worldly cares and cogitations, which if they keepe possession in our hearts, they will choke the seed of Gods Word, distract vs in our prayers and meditations, and make all holy exercises cold, for∣mall, and vnprofitable vnto vs. For the preuenting whereof it is much to be desired, that we would (as much as in vs lyeth, and so farre forth as will stand with the necessary duties of our callings) so order and dispose of all

our worldly businesses, as that they might bee wholly dispatched and set∣tled betimes on the Saturday, whereby we should not onely be preserued from incroching vpon the Lords Day (as it is the practice of many) for the effecting of our worldly affaires, which through our negligence and forgetfulnesse being left vndone, doe then presse vpon vs as workes of ne∣cessity, but also we should haue hereby conuenient leisure, and fit time for our better preparation vnto all those holy and religious duties, which the next day are to be performed. And this is to keepe our foot from the Sab∣bath, * 1.833 namely, from treading vpon Gods holy ground, and entring rashly vpon his right, when as wee appoynt and set apart an interim of time be∣tweene our worldly affaires, and those holy duties of the Lords Day, as it were certaine bounds betweene vs and the Mount, to keepe vs from vio∣lating Gods Commandement, wherein wee are to weane and sequester our hearts from all worldly things, that they may bee wholly intent vnto holy exercises. In which regard the ancient practice of the Church was very commendable, (and consequently the neglect thereof to be lamen∣ted) which ordained that all labouring men, both in husbandry and trades, should giue ouer their worke betimes vpon Saturday in the after∣noone, and resort to the Church, that their bodies being refreshed by rest, and their minds prepared by prayer and meditation, they might be the better inabled to performe the publike and solemne duties of Gods seruice the Day following. The which being now neglected, and both Ma∣sters and seruants taken vp with their laborious businesse, later for the most part, that night then any other in the weeke, with watching and wearinesse they are made altogether vnfit to performe Gods worship, their hearts being full fraught with their worldly affaires, not hauing had so much leisure as to take a farewell of them; and their heads so drowzy and heauie, that they cannot hold them vp from nodding and sleeping, euen in that time which is allotted to diuine exercises.

§. Sect. 4 That in our preparation we must purge our selues from all sinfull cor∣ruption.

And as we must thus in our preparation purge our hearts from world∣linesse, so must we with no lesse care cleanse them from all sinfull wicked∣nesse. * 1.834 To which purpose we must search and examine them, if no sinnes lye lurking in them vnrepented of, especially such as most hinder our pro∣fiting by the publike Ministery, as wrath and maliciousnesse, (and chiefly against our teachers) filthinesse, dissimulation, hypocrisie, preiudice and forestalled opinions, voluptuousnesse, couetousnesse, worldlinesse, and such like. And yet more particularly wee must call to our remembrance what sinnes wee haue committed the weeke past, and seriously repent of them; lest continuing in our wicked courses, and cherishing our sinnes, (as it were) in our bosomes, when we present our selues before God, they moue him to abhorre vs, and our sacrifices of prayer and thankesgiuing, * 1.835 and to giue vs ouer to be further hardened by the deceitfulnesse of sinne: whereof it will follow, that our hearts becomming fat, our eares heauie, and our eyes shut, we shall heare, and not vnderstand, and see, but not per∣ceiue, that we might be healed and conuerted. And this the Lord requi∣red of the Israelites, that they should first wash them, and make them cleane, * 1.836 (namely, in turning from their sinnes by vnfained repentance) and then approch and come vnto him. The which was typically signified by that

commandement of washing their clothes, before the giuing of the Law; * 1.837 answerable vnto which, is the sanctifying and purging of our hearts by faith and repentance from all pollution of sinne, before wee approch into Gods presence to receiue his Word. For he will not turne vnto vs, nor by his gracious promises assure vs of his fauour, till we turne from our sinnes; nor suffer the precious liquor of his Word to be corrupted and spoyled, by powring it into our hearts, whilest they continue in their pollution and vncleannes. Neither are we fit to receiue the ambassage of our recon∣ciliation, till we haue made our peace with him. For if hauing offended * 1.838 our brother, we may not approch vnto the Altar to offer our gift, till wee haue first sought to be reconciled vnto him; then much lesse may we pre∣sume to offer vnto God any religious seruice, vntill first by our vnfained repentance, we haue made our peace with him. And if our fallow grounds must be prepared and plowed vp before they be sowed, then must wee in like manner plow vp the fallow grounds of our hearts▪ as the Prophet exhor∣teth, * 1.839 before they can be fit to receiue the seed of Gods Word.

§. Sect. 5 That in our preparation we must vse al helps which may further vs in the san∣ctifying of the Lords Day.

Secondly, we must in this preparation vse all helpes, which may further vs in the sanctification of the Lords Day; as namely, those common * 1.840 meanes of prayer, reading the Word, and other holy writings, medita∣tion, &c: and more especially we must worke as much as may be, longing desires in our hearts after the Lords Day, that therein wee may come into Gods holy assemblies, and be made partakers of his holy ordinances; and that we may truly say with Dauid; My soule breaketh for the longing that it hath vnto thy iudgements at all times. And againe, As the Hart panteth after the water-brookes, so panteth my soule after thee, O God: my soule thirsteth for God, for the liuing God. O when shall I come and appeare before God? For if wee expect it not with desire, we shall not greatly reioyce in the fruition; if it be not our longing before it approch, it will not when wee inioy it, be our delight. Now to stirre vp these longing desires after it, wee must me∣ditate on the excellency of this Day aboue all others, seeing God hath consecrated it vnto his worship and seruice as his owne peculiar, draw∣ing neerer vnto vs in all visible signes of his presence, and admitting vs to come neerer vnto him then at other times. Let vs thinke on the spi∣rituall beauty and brauery of Gods House, and of his holy Assemblies graced and adorned with his speciall fauours, and with the light of his countenance, which infinitely excelleth the Sunne in brightnesse and comfort, whereby the Church becommeth faire as the Moone, cleere as the * 1.841 Sunne, and terrible as an army with banners: with which spirituall beauty being rapt vp and rauished, let vs cry out with Dauid; O how amiable are * 1.842 thy Tabernacles, O Lord of Hosts! My soule longeth, yea euen fainteth for the * 1.843 Courts of the Lord; my heart and my flesh cryeth out for the liuing God, &c. A day in thy Courts is better then a thousand; I had rather bee a dore-keeper in the House of my God, then to dwell in the tents of wickednesse. Let vs meditate on the singular priuiledges which the Lord on this Day imparteth vnto vs with a liberall hand, admitting vs into his Chamber of presence, and com∣municating himselfe vnto vs, by giuing vs free liberty to speake vnto him about all our wants and grieuances, and to offer vnto him our suits and petitions, with a gracious promise that hee will heare and grant them;

yea into his Councell chamber, where he imparteth vnto vs all his secrets, and the chiefe counsels of his Kingdome; and not only causeth the great Charter of our peace, and manifold priuiledges, to be read and expoun∣ded vnto vs, but also sealeth it by his Sacraments for our owne peculiar vse. Finally, let vs consider of the manifold benefits which the Lord on that Day communicateth vnto vs. For it is Gods Festiuall, wherein hee nourisheth our soules vnto life eternall, if wee bring a good appetite to this spirituall banquet. It is his great Seale Day, wherein hee signeth and sealeth vnto vs a generall pardon for all our sins, and all our spirituall eui∣dences of our heauenly inheritance, both by the priuie Signet of his Spi∣rit, and the great Seale of his Sacraments. It is the Day of Gods largesse, wherein he bountifully bestoweth vpon vs the inestimable riches of his spirituall graces; and the day of mustring and training his souldiers in the spirituall warfare, wherein he armeth them at all poynts with the spi∣rituall armour, and infuseth into them such strength and courage, that they become inuincible, and obtaine victory ouer their spirituall enemies. Finally, it is Gods market Day, wherein he freely offereth all such wares * 1.844 as are needfull for vs, without money; and to store vs with all prouision which shall be necessary for the preseruing of our spirituall life, the whole weeke following. And who would not long after such a market, wherein is assured gaine without losse? Who would not before-hand thinke of all his wants, which he may haue supplied so easily and good cheape? And rather then by forgetting them, to liue in penury and misery, who would not, before he commeth to this market, seriously consider of his wants? take sure notice of them, and rather then faile by forgetfulnesse, put them into his Writing-Tables, for the better strengthening of his memory, that so when he commeth to this spirituall market, he may make prouision of what he chiefly needeth, and not be to seeke when hee is to make his bar∣gaine?

CHAP. XXXIX.

That the whole Lords Day must be consecrated vnto him, first, by resting on it from all labour and from sinne.

§. Sect. 1 That we must spend the whole Day in religious ex∣ercises.

ANd these are the duties which are to bee performed in our preparation. In the Day it selfe the maine duty is, that wee consecrate it as an holy Rest vnto Gods worship and ser∣uice; and not in a part onely, as it is the practice of many, who thinke that they haue done all required of them, if they haue spent some few houres in the publike seruice of God, consu∣ming all the rest of the Day about their owne affaires which respect their pleasure or profit; but we must spend the whole Day in holy and religi∣ous exercises. For the Lord requireth at our hands, that we remember to keepe holy, not some few houres only, but the whole seuenth Day; and as he alloweth vnto vs for our owne affaires; not some houres onely of eue∣ry day in the weeke, but the whole sixe dayes: so hee reserueth vnto him∣selfe for his seruice such a Day as he granteth vnto vs. In which regard we

shall deale deceitfully and vngratefully with God, if we vse a double mea∣sure in sharing out the time, a shorter in allotting a Day to his seruice, and a longer for our owne worldly imployments. But as he alloweth vnto vs six dayes, consisting of 24. houres, so wee are not to curtall his Day, and to shorten him of his due, but to allow vnto his seruice a Day of like length and continuance, seeing God hath made a plaine bargaine with vs, that he will haue a whole Day for his seruice, as well as wee six for our owne imployments. And therefore as we would thinke that our hired la∣bourer should deale deceitfully with vs, if being hired for a weeke to doe our worke, he should labour in our businesse some few houres euery day, and spend all the rest of his time in his owne affaires: so will God thinke of vs, if we deale with him after the same manner; neither is it a lesse odi∣ous crime in his eyes to clip his precious time, when we come to pay vnto him his due tribute, which he hath giuen vnto vs in full waight and mea∣sure; then it is vnto our Prince, if wee offer vnto him for payment clipt coyne, when we haue receiued it good and currant out of his Mint. And if such a subiect deserueth to be hanged and quartered though hee payeth his tribute, because hee hath payed it in clipped coyne; how shall they escape vnpunished, who deale no lesse deceitfully with God himselfe? Be∣sides, as God requireth, so we professe, that wee sanctifie a day vnto him; and therefore if hauing consecrated the whole, wee doe with Ananias * 1.845 keepe backe a part for our owne vse, and iustifie our action, that wee haue done all we promised, we shall both rob God of his right, and by lying vnto the holy Ghost, make our selues liable to the like punishment. A∣gaine, such a Day as God obserued for his Rest, we must according to his example keepe for ours; but he rested from all his labours a whole se∣uenth Day, after he had finished his workes, and created nothing anew; and therefore we must rest from our workes a whole day, and not a part onely. Moreouer, as God rested the seuenth Day, so he is said to haue san∣ctified it, that is, to haue dedicated and consecrated it as holy vnto his seruice. Now as things consecrated to holy vses may not be recalled and * 1.846 reuersed in whole or in part, without sacrilegious profanation, because they are no longer in our power, but Gods right; so cannot wee without theft and sacriledge, take from God, voluntarily and wilfully, any part of that time which is consecrated to his seruice. Finally, the duties of the Sabbath are so manifold and important, as the hearing and reading of the Word, prayer both publike and priuate, meditation on that which we haue heard, and vpon the workes of creation, holy conference, and such like; that the whole day were too short, though it were altogether spent in these religious exercises; and if they bee rightly performed as they should be, they will leaue vs little time for any other imployments. Yea, so farre ought we to be from imagining that any part of the Day may lawfully be spent about our owne businesse, that wee must not thinke the night it selfe exempted from diuine seruice and religious duties; for as the six dayes which God hath allowed vs for our owne workes are natu∣rall, consisting of a night as well as of a day, and containe in them full 24. houres, according to that in Genesis, The euening and the morning were * 1.847 the first day; so the Lords Day containeth in it the like proportion of

time, and therefore ought to be wholy spent in the duties of Gods seruice, as farrre foorth as will stand with charity and necessity of nature. As we see in the example of Dauid, who in the Psalme appointed for the Sab∣bath, professeth, that it is a good thing to shew foorth Gods louing kindnesse * 1.848 in the morning, and his faithfulnesse in the night; and in Paul, who conti∣nued * 1.849 the exercises of Religion, as the preaching and hearing of the Word, and administration of the Sacrament when he was at Troas, euen vntill the breake of day which though it were extraordinarie in respect of those times of persecution, yet it teacheth vs, that the night following the Lords Day is a part of it, and as it may in like cases be allotted to the publike duties of Gods seruice, so ordinarily wee should performe in some part of it pious duties of like nature, and in the rest, compose our selues to sleepe in such a Christian and holy manner by prayer and meditation, that euen as much as may be, our imaginations and dreames may retaine some rellish and sauour of our former religious exercises. Where, by the way wee may note, that as the Christian Sabbath is to begin at the dawning of the day, because it was instituted in remembrance of Christs Resurrection, who was that Sunne of righteousnes, who brought light and life vnto vs, by performing and finishing that great worke of our Redemption, and not ouer-night like the Iewes Sabbath, which was or∣dained to put them in mind of the worke of Creation; and the rather, because it was fit that there should, vpon these diuers reasons, be a diffe∣rence betweene their Sabbath and ours; so also it is to continue to the dawning of the next day, as wee haue formerly shewed by Pauls example.

§. Sect. 2 That we must rest from our owne workes on the Lords Day.

And thus we see the time of the Lords Day how long it is to continue: now we are to speake of the duties which ought to be performed in it. And these are all comprized in these two things; first, in obseruing a Rest, and secondly, in keeping it holy, or in sanctifying this Rest vnto Gods seruice. The Rest consisteth in the forbearing, or not doing of our owne workes, but onely in cases of necessity, and when the sanctification of the Lords Day requireth them, as duties tending to the aduancing of Gods ser∣uice, or such workes of mercy and Christian charity, as belong to this Day; as the study and paines of the Minister, the trauell of the people to places of diuine worship, visiting and helping of the sicke and distressed, confounding of contentions, and making peace betweene neighbours, feeding and tending of cattell, and such like. Where, by our owne workes I vnderstand all our thoughts, words and actions, which simply or chiefly tend to our owne profit or pleasure. As first, the workes of our callings, * 1.850 of all kinds whatsoeuer, as all workes of husbandry, euen in the time of haruest, buying and selling, carrying of burthens, trauelling, and such like. Secondly, all kinds of recreations which are not necessary for the preseruing of health and life, and tend not to the better fitting and inabling of vs for religious duties, but to sensuall and carnall delight. Of which sort are walking abroad that we may take the ayre, or that wee may conferre one with another, or meditate on the crea∣tures, some bodily exercise in course of physicke to refresh the body, and in some cases musicke, not onely vocall by singing of Psalmes,

which is a duty of the Sabbath, but also on instruments, when as it is vsed, not for carnall and sensuall delight, but to refresh our spirits, and quicken our dull and drowzie hearts and minds, that they may with more cheere∣fulnesse returne vnto the performance of religious and holy duties; in which cases there may at some times be the same vse of these recreations, (so they be in moderation, in an holy manner, and to these ends) which is of physicke, meates and drinkes. But from all other recreations which tend onely to carnall and sensuall delight, we must wholly abstaine; first, be∣cause the Lord expressely forbiddeth vs to doe our owne pleasure on his holy Day, and contrariwise commandeth vs to call his Sabbath our delight, * 1.851 the holy of the Lord, honourable, and that we should honour him, nor doing our owne wayes, nor finding our owne pleasures, nor speaking our owne words. Se∣condly, because they are our owne workes, from all kindes whereof Gods Commandement restraineth vs, that wee may bee wholly deuoted to the seruice of God, and the meanes which inable vs thereunto: yea, they may in some sort be called more our owne workes, then the workes of our cal∣lings, because these are more expressely commanded, and are ordinarily more necessary, and more directly tend to Gods seruice then the other; for it is possible to liue and serue God without these recreations, but not vnlesse we walke in the duties of our callings. And therefore if these bee forbidden on the Lords Day, then much more the other which are of lesse vse and necessity. Finally, because these worldly recreations doe more dangerously and cunningly winde into our hearts, steale them away from holy duties, and distract vs in Gods seruice, then the duties of our cal∣lings, the workes and labours whereof we doe not loue for themselues, but onely as they are meanes of deriuing pleasure or profit vnto vs, where∣as we loue these sensuall pleasures for themselues, and oftentimes so dote vpon them, that we neglect our worldly profit; yea the seruice of God it selfe, and the eternall saluation of our soules, that we may inioy them.

§. Sect. 3 That on the Lords Day we must abstaine from carnall recreations.

Now if any obiect, that to depriue vs of these recreations, is to take away all the ioy and comfort of our liues; to this I answere, that it is an obiection which altogether misbeseemeth a Christian. For howsoeuer In∣fidels and carnall worldlings may reioyce chiefly in them, as hauing no greater cause of ioy and comfort; yet it ought not to bee so with the faith∣full, who should chiefly reioyce in the Lord, and in the pledges and testi∣monies of his loue and fauour, in their Communion with him, who is their * 1.852 summum bonum, and chiefe happinesse, and the visible signes of his graci∣ous presence; vnto which spirituall ioy Dauid exhorteth; Delight thy * 1.853 selfe in the Lord, and he shall giue the desires of thine heart. Of which, he in many places propoundeth himselfe as an example for our imitation. Secondly, if we be spiritually, and not carnally and worldly-minded, we may make the Lords Day it selfe our delight, as he requireth, which if we * 1.854 doe, then we shall indeed finde sweete delight in the Lord. For what greater delight can there bee to a Christian, then to praise God by singing of Psalmes, who hath beene so good and gracious vnto vs? then to heare the Word, whereby God assureth vs of his fauour, and of the pardon of our sinnes, and receiue the Sacrament, whereby it is sealed and assured vnto vs? then to feast our soules at this spirituall banket, and afterwards medi∣tate

on, and peruse our spirituall euidences, whereby the assurance of hea∣uenly happinesse is conuayed vnto vs? then to be assured that wee are re∣deemed out of the hands of all our spirituall enemies, and restored to the glorious liberty of the Sonnes of God? then to solace our selues in the sweete society of Christ our Bridegroome in his Banketing-house, and to be stayed and comforted with his flagons of wine, apples, and kinde imbracements? * 1.855 which spirituall ioyes if we rellish not, what doth it but argue a carnall taste and appetite, which we ought to bewaile and mortifie, and not feede and cherish it with vaine sports and worldly recreations, which is to strengthen the flesh against the Spirit, and to put weapons into it hands, * 1.856 whereby it will mortally stab and wound vs? But what then, shall our ser∣uants haue no time of recreation, who haue wrought hard all the weeke? I answer, To them that are wearied with labour, the rest of the Lords Day is the best and fittest recreation for the refreshing of their bodies; and if they be spiritually-minded, the exercises of the Sabbath before spoken of, are the best recreations for the cheering of the heart and minde. For who can reasonably thinke when a man is tyred with the weekes labour, that violent exercises which are required to many recreations, and bodily la∣bour to the most, should recreate a man more, then an holy and religious rest, hearing the Word, singing of Psalmes, holy conferences, and such like, if carnall loue did not take away all appetite from these, and supply spirits and strength for the atchieuing of the other? yea, but we must take our seruants as they are, and haue some respect to humane frailty and in∣firmity; and though we may perswade them to delight in spirituall exer∣cises, yet in the meane time, till they be alike spiritually-minded with vs, we must giue them liberty to vse those recreations wherein they take plea∣sure. Well, let it be so, yet is it necessary that the Lords Day must be the time allotted to these sports? will we lay sacrilegious hands vpon this Day which he hath appropriated vnto his seruice, and conuert it to our owne vse and pleasure? and whereas being chiefe Lord of persons and times, he might haue reserued sixe dayes for himselfe, and allowed but one vnto vs, now that he hath dealt thus graciously and bountifully with vs, as to ap∣propriate but one for his owne worship, and leaue sixe for our businesse, shall we thinke that one too much, and vngratefully incroach vpon it? and holding all in Kings seruice sauing a seuenth part which is reserued as an acknowledgement of our Soueraignes bounty, who gaue vs freely all the rest, shall we grudge and repine to pay this due tribute, and greedily seaze all into our hands by a false tenure? Finally, shall we thinke sixe dayes too little for those businesses which tend to the good of our bodies, and our momentany estates, and shall wee thinke one too much to be imployed for the good of our owne, and our seruants soules, and for the furthering and assuring of our owne and their euerlasting saluation? Rather there∣fore if recreations bee necessary for our seruants, let vs allot some of our owne time in the sixe dayes for this vse, then rob the Lord of any part of his Day, vnto which we haue no right; and not conclude with this childish, yet deuilish sophistry, That seeing of necessitie they must haue some time for their sports, therefore it must be on the Lords Day, rather then any of our owne. As if we would say, They must needs haue some mony to spend

on their pleasures, and therefore to get it, they must rob by the high-way, or picke other mens purses, but not haue a penny of our allowance. Now if those recreations, which at other times are lawfull, or of indifferent na∣ture, be on the Lords Day forbidden as vnlawfull; then what shall we say of such as are at no time lawfull, but simply euill and wicked? In which notwithstanding many that professe Christianity, spend a great part of the Lords Day, as if they would consecrate a feast to Bacchus or Venus, yea the Deuill himselfe, whose workes they are, rather then vnto God, who being pure and holy, condemneth and abhorreth these fruits of the flesh, and workes of darkenesse as odious and abominable.

§. Sect. 4 That we must rest from sinne of all kinds on the Lords Day.

Thirdly, our care must principally bee on the Lords Day to abstaine from all sinne, which aboue all others is to be esteemed the most seruile worke, seeing the committing thereof is the base seruice of the deuill, and our owne carnall lusts. In which regard, as wee must at all times auoyd it, so especially on the Lords Day, which is an holy rest, consecrated to his worship and seruice, seeing we cannot offer vnto him a greater indignity, then to serue the deuill in the workes of darkenesse, when we should serue him in the exercises of piety and Religion. And as wee are carefully and conscionably to auoyd all kinds of sinne, so those principally wherewith the Lords Day is most ordinarily profaned, which being the sinnes of the times and Countrey, will by the contagion of euill example, most easily poyson and infect vs, if we doe not warily auoyd them. Among these, we may number proud and laborious curiosity in decking and adorning of the body, which doth so wholly take vp the time of some, especially of the weaker sexe, that they haue scarce any leasure for any spirituall exercises, whereby they should priuately serue God, and prepare themselues for his publike worship in the Congregation. Secondly, excessiue and vnneces∣sary feasting, especially of our equals, by which, seruants ordinarily are more toyled, then on any other day in the weeke, and so wholly taken vp with these businesses, that they can seldome come to the House of God to doe him seruice. So that as Dauid sometime seemed to enuie the happi∣nesse * 1.857 of the Sparrowes and Swallowes, which had that liberty of com∣ming into the Tabernacle which he wanted: so haue these poore Cookes and seruants cause, not only to enuy them, but euen their Masters Hawkes and Dogs, which accompany them to the House of God, when as they, whose soules are no lesse precious then their Gouernours, and purchased at as high a rate, euen the inestimable price of Christs Blood, are constrai∣ned to stay at home with hungry and starued soules, for want of spirituall food, that they may prouide superfluity and abundance of corporall meat for the pampring of the flesh. And with this excessiue cheare we may also reckon immoderate eating and drinking of ordinary meates and drinkes; for as surfetting and drunkennesse are neuer seasonable, but are alwayes vn∣lawfull, and to be shunned as workes of the flesh; so aboue all other times vpon the Lords Day, as being not onely in themselues sinfull, and workes of darkenesse, but also notable impediments, which disable vs vnto all holy duties, whilst oppressing the heart, surcharging the stomake, and filling the head with drowzie fumes, they make vs more fit to sleepe, then either to pray, or heare, or meditate, or to performe any other duty of Gods seruice.

And vnto these we may adde dispatching of slight businesses, which are thought scarce worth the while vpon the weeke dayes, as vnnecessary iour∣neys, and idle visitations, casting vp our accounts, and setting our recko∣nings straight, carrying home of worke done the weeke before, giuing di∣rections and instructions to our seruants for the dispatching of their busi∣nesse the weeke following, and such like.

§. Sect. 5 That we must not thinke our own thoughts on the Lords Day.

Fourthly, we must refraine (as much as in vs lieth) from thinking our owne thoughts on the Lords Day, that is, not onely such as are sinfull and * 1.858 wicked, vaine and good for nothing at any time, but those also which are worldly and about our earthly affaires, which may bee lawfull on other dayes. For the Lord requireth not the outward man, and externall actions alone to be consecrated to his seruice, but chiefly and principally the mind and the heart, in which, aboue all other parts he delighteth. And he for∣biddeth vs to walke in our owne wayes and pleasures on his Holy-day, * 1.859 which is to be referred to our thoughts as well as to our outward actions, seeing we delight in the one as well as the other. In which regard we must vse our best indeuour, to sequester our mindes and hearts from all worldly and earthly things, that they may be wholly exercised in spirituall and hea∣uenly Meditations. And as it is vnlawfull to thinke and meditate on earth∣ly things on the Lords Day; so also to spend any part of this time allotted vnto holy and religious duties, in the reading and studying of prophane Bookes, and such writings as are meerely ciuill and humane, as the Story of the times, and Histories of the Common-wealth, liberall Arts and Sci∣ences, and such like, which may make vs more wise to the world, but not to God; fit vs for earthly imployments, but neither furnish vs with spirituall grace, nor yet further our heauenly happinesse. Finally, as wee must ab∣staine from thinking our owne thoughts, and doing our owne workes on the Lords Day, so also from speaking of our own words, as the Lord requireth. * 1.860 By which wee are to vnderstand all discourses which are meerely worldly and about earthly things, more then charity and necessity requireth; all idle * 1.861 and friuolous talke, of which, if we must giue account, though it haue been vttered at ordinary times, how much more vpon the Lords Day, when as our tongues, (which as Dauid calleth them, should be our glory, to glorifie God by vttering his praises) are imployed in sounding out our owne froth and fooleries? All speeches about our worldly pleasures and profits, or about things impertinent, as other mens affaires, newes and nouelties which doe not concerne vs, especially in respect of our spirituall estate and condition, which we ought chiefly and soly to respect on this Day.

§. Sect. 6 That we must not doe the Lords workes after our owne manner.

And these are the workes which wee must leaue vndone on the Lords Day; from which as we must abstaine, as the matter of our imployments, so also from doing the Lords workes after our owne manner. Neither is it enough that we refraine from all sinfull and worldly actions, and doe the duties which God requireth of vs, seeing if wee doe them not in that sort and manner as he requireth; that is, spiritually, holily, zealously, and religi∣ously, with vpright hearts and good consciences, we make them no better then prophane and seruile workes, which God will reiect as odious and abominable. For if we worship the Lord only with the outward man, and not with our hearts and soules, with the lips alone, and not in Spirit and

Truth, in shew and hypocrisie after a formall, cold, and carelesse manner, and not with vpright hearts, substantially and zealously, he will demand of vs as of the Iewes, Who hath required these things at your hands? Hee will * 1.862 complaine of vs as of them; This people draw neere vnto me with their lips, but their hearts are farre from me. He will censure our seruice, as he did their sa∣crifices; * 1.863 Hee that killeth an Oxe, is as if he slew a man: hee that sacrificeth a Lambe, as if he cut off a Dogs necke: he that offereth an oblation, as if he offered * 1.864 Swines blood: and he that burneth incense, as if he blessed an Idoll. And though we pray, and preach, and heare, yea euen worke miracles in Christs Name, yet if we doe them not in a right manner, he will reiect vs at the day of Iudgement, and exclude vs from his heauenly ioyes, as being no better then workers of iniquity. * 1.865

CAP. XL.

That we must sanctifie our rest, by consecrating it to the duties of Gods seruice.

§. Sect. 1 That we must rise betimes on the Lords Day.

ANd thus much concerning the rest, and things from which wee must abstaine on the Lords Day; The second thing to be considered, is the sanctifying of this rest, by consecrating it vnto those duties of Gods seruice, which vpon this day he requireth of vs. For it is not sufficient, that we refraine from working, and doe nothing, seeing our beasts doe this as well as wee, but we must make it an holy rest, abstaining from our owne workes, that wee may doe the workes of God. In which regard it is called, not onely a Sab∣bath, and day of rest, but Gods Sabbath and Holy-day, wherein he inioy∣neth vs to doe him seruice. And if he abhorreth idlenesse at all times, and condemneth the neglect of our own works in all the rest of the weeke, then much more if we be idle vpon his Day, and spend that time which he hath allotted to his owne seruice, in sloth and idlenesse. Neither doth the Lord simply require a rest for it owne sake (seeing in it selfe it is lesse profitable and acceptable then action and labour) but as being a sanctified rest, it is a meanes to fit vs for his seruice, which is the end of it, vnto which if we at∣taine not, it is vaine and vnprofitable, yea wicked and sinfull. Now the du∣ties of Gods seruice, whereby this rest is sanctified, are either priuate or publike; the which, because they are interchangeably mixed with one ano∣ther, therefore I will obserue a mixt method in handling of them. The first priuate duty, is, that we awake and rise as timely this day to doe God seruice (and if we be Gouernours of families, that wee cause those who are vnder our charge to doe the like) as we doe (or ought to doe) on any of the weeke dayes to doe our owne workes. Yea, seeing Gods works are of much greater waight and worth, then our own, and our spirituall gaine of grace, and meanes of furthering the saluation of our soules, and our euerlasting happinesse in the life to come, are incomparably more excellent then earthly riches and delights, therefore as wee are watchfull on the weeke dayes to pursue these, and are willing to abridge our selues of our ordinary sleepe, when we haue any good opportunity offered for the compassing of

them; so should we herein exceede on the Lords Day, wherein wee haue such good meanes offered of inriching our soules with the spirituall trea∣sures of Gods sauing graces, and of attaining vnto the assurance of our heauenly ioyes, and those pleasures which are at Gods right hand for euer∣more; so farre foorth as the frailty and infirmity of nature will suffer, and not disable vs through drowzinesse, caused by want of sufficient sleepe, vn∣to the publike duties of Gods seruice. And therefore farre bee it from vs that professe Christianity, to imitate the practice of carnall worldlings, who rise betimes vpon the weeke dayes to goe about their owne businesse; but when the Lords Day commeth, lie long in bed, and (as they say) take vp their penny-worths of sleepe, in which they were scanted by their earthly imployments, because they thinke it an idle time, wherein they haue no∣thing to doe, sauing to make themselues ready and goe to Church; but ra∣ther, according to our profession, let vs imitate the example of our Saui∣our * 1.866 Christ, who did awake betimes to doe the workes of God, rising be∣fore day to pray, and afterwards preaching in the Synagogue.

§. Sect. 2 Of meditati∣ons fit to be vsed on the Lords Day.

Secondly, being awakened out of sleepe, we must in the first place settle our selues to performe those religious and holy duties belonging to euery morning, of which we haue formerly spoken, but with these differences; first, that wee respect in them the Lords Day, and make speciall applica∣tion of them vnto that present occasion. And secondly, that we doe in an extraordinary manner stirre vp our selues to performe them with more ar∣dent zeale, and greater deuotion then at any other time. For example, we must awake with God, and in our first thoughts set him before vs, and our selues in his presence, that we may in a speciall manner performe the peculiar duties of his seruice, which that Day aboue others he requireth of vs. And first, we must deuoutly lift vp our hearts and soules to praise his holy Name, for preseruing vs the whole weeke and night past from all perils and dangers, continuing still vnto vs, life, liberty, and all good meanes and opportunities, whereby wee are inabled yet once againe to sanctifie his Sabbath, by performing vnto him the duties of his seruice; earnestly desiring the continuance of his fauour, and the gracious assist∣ance of his holy Spirit, to guide and leade vs thorowout the day follow∣ing, that wee may therein carry our selues in such an holy and religious manner, as that all the seruice which we performe vnto him, may be plea∣sing and acceptable in his sight, and may wholly tend to the aduancement of his glory, the edification of our brethren, the inriching of our soules with all spirituall graces, and the furthering and assuring of our saluation. After which short Prayer, we are to spend some time in holy meditation, the subiect and matter whereof may bee the infinite and inestimable loue and mercies of God, innumerable wayes shewed vnto vs, but especially in giuing vnto vs his onely begotten and dearely beloued Sonne, to dye for our sinnes, and as this Day to arise againe for our iustification. In which, we may inlarge our selues as time and leasure will serue, by calling to our remembrance the particular parts of Christs Passion, as his miseries and afflictions in the whole course of his life, his betraying and apprehension, his haling to the Iudgement seate of mortall men, who was the Soue∣raigne Iudge of heauen and earth, his accusing and condemning, who

was innocent, that hee might acquit vs who are malefactours. Also how he was railed and spit vpon, scourged and tormented, clothed with purple and crowned with thornes, scorned and derided, numbred among the wicked, and crucified betweene two thieues, died the death, the bitter, ig∣nominious, and cursed death of the Crosse; and in his soule bore and in∣dured for our sakes the anger of God, much more heauy and intolerable then all his other sufferings, which made him in that his bitter agony to sweate water and blood, and to cry out vpon the Crosse; My God, my God, why hast thou forsaken me? Vnto which, we may adde in our medita∣tions * 1.867 the manifold and exceeding fruits and benefits of his death and re∣surrection redounding vnto vs, that so we may not onely bee stirred vp to vnfained thankfulnesse vnto God the Father, who hath of his meere loue * 1.868 giuen his Sonne, euen when wee were strangers and enemies, to doe all this for vs; and to God the Sonne, who hath, being equall with his Father, thus humbled himselfe to worke the great worke of our Redemption; and to God the holy Spirit, for applying the fruits and benefits of Christs pas∣sion and resurrection vnto vs, making them effectuall for our iustification and saluation: but also hauing our hearts inflamed with the apprehension of this their loue, we may be mooued heereby to loue them againe, and bee made zealous in their seruice, thinking nothing enough which wee can doe, to glorifie them who haue beene so good and gracious vnto vs. We are to meditate also on our sinnes which we haue falne into, especial∣ly since the last Lords Day, either in the omission or imperfect perfor∣mance of good duties, or in the commission of euill that we may seriously bewaile and repent of them, before we present our selues in the holy assem∣blies, to performe the publike duties of Gods seruice. Seeing hee will be * 1.869 honoured in all that draw neere vnto him, either in his mercy, by forgiuing the sinnes of the repentant, or in his iustice, by punishing those that con∣tinue in their impenitency. So also wee are to examine and search out those sinnes and corruptions, vnto which our fraile nature is most incli∣ned, and wherewith wee haue beene most often ouertaken, that so going into Gods spirituall armorie, wee may fit our selues with such weapons as may defend and strengthen vs against them; and get such wholesome preseruatiues, as may keepe vs from being tainted and infected, after our recouery, with the like contagious poyson. Wee are likewise to examine our wants, and in what graces of Gods holy Spirit we are most defectiue, and in what holy duties wee are most backward and sluggish, that so wee may supply our defects when wee come into this spirituall market, by ap∣plying such doctrines and instructions, admonitions and exhortations, as shall be most fitting for this purpose.

§. Sect. 3 Of Prayer, Thankesgi∣uing, and rea∣ding the Scrip∣tures priuately on the Lords Day.

After some time spent in these and such like meditations, we are in the next place to performe the duty of priuate prayer, which is to be fitted to the Lords Day. For prostrating our selues before the Throne of grace, in the mediation of Iesus Christ, we are to confesse and acknowledge, as our other sinnes, so those especially whereby wee haue offended God in respect of his Sabbaths, and the duties of his seruice; as our originall corruption, whereby we haue vtterly disabled our selues, in all the powers and parts of our soules and bodies, to all holy duties and religious wor∣ship,

and become apt and prone to the contrary sinnes; and our actuall transgressions, whereby we haue broken all Gods Commandements, espe∣cially those which respect his Sabbaths and seruice; as the profaning of his holy Day by vtter neglect of all holy duties, or by imperfect perfor∣mance of them, want of preparation, of reuerence and attention, faith and feruency of spirit in hearing the Word, and calling vpon Gods name, want of care in laying it vp in our hearts and memories, and practising it in our liues, &c. And thus as in our Complaints wee are to bewaile other wants, so those especially which make vs vnfit to performe any acceptable seruice vnto God; and in our petitions, as wee are to beg other gifts and graces whereof we stand in need, so those aboue others, which inable vs to the better sanctification of the Lords Day, in performing vnto him his spirituall worship; as hungring and thirsting after the meanes of Gods glory, and our saluation, prepared hearts, and good consciences, faith, and feruency of spirit, reuerence and attention in hearing the Word; and Gods blessing and assistance of his holy Spirit vnto his Minister and Ambassadour, that he may speake the Word powerfully and profitably, as to all the Congregation whereof we are members, so vnto vs especially for our edification and building vp in all spirituall grace; the mortificati∣on of our speciall vices and corruptions, the increasing of our vertues, and confirming of our strength, vnto the performance of all Christian and holy duties, wherein as yet we are most defectiue. And finally, in our praises and thankesgiuing we are to magnifie Gods holy Name, as for all his blessings and benefits, so for those especially which respect this Day; As the giuing of Iesus Christ to be our Sauiour and Redeemer, and cau∣sing * 1.870 this Sunne of righteousnesse to arise and shine vnto vs; the continu∣ance of his Sabbaths, and the light of his Gospell, wherein hee reuealeth vnto vs his holy will concerning our saluation, and the meanes whereby we may attaine vnto it: the peace, liberty and safety which we inioy, toge∣ther with his spirituall fauours, for granting vnto vs his Word and Sacra∣ments, and making them in some measure effectuall by the inward opera∣tion of his holy Spirit, for the begetting and increasing of our faith, and the worke of Sanctification in vs, and the like. With prayer we must also, as leisure and opportunity serueth, ioyne the reading of some fit portion of holy Scriptures, for the better seasoning of our hearts, and settling of our affections vpon holy things, for the inflaming of them with the loue of Gods Law, and with longing desires after the publike meanes of our saluation. With which priuate exercises when wee haue prepared our selues, we must, if we be gouernours of families, vse all good meanes for the fitting and preparing of our children and seruants for the publike seruice of God; not thinking it enough for those that haue the charge of others, to performe priuate duties by themselues, vnlesse they cause their inferiours also to ioyne with them. But especially, before wee goe to the Church, we must call them all together vnto prayer, wherein, after the confession of our sinnes, and earnest petition for all necessary graces, wee are to desire the assistance of Gods holy Spirit, for the sanctifying and preparing of the whole family, that they may in some acceptable manner performe all good duties which belong to the Sanctification of the Lords

Day. Neither must we (as many doe) thinke it sufficient, that wee bring our families to Gods seruice, nor neglect the duty of priuate prayer, be∣cause it is to be performed publikely in the Congregation, and so cause one duty to shoulder and thrust out another, but wee must ioyne them together, seeing the priuate seruice of God is not onely on his holy Day acceptable in it selfe, but a notable and necessary meanes to fit and pre∣pare vs for the right performance of his publike worship. In which re∣spect, as we must be carefull that the publike seruice doe not exclude the priuate, either morning or euening; so much more, that the priuate doe not hinder the publike: but we must so order and dispose of these family-exercises, as that they may be finished in seasonable time, and not hinder vs from comming to the beginning of publike prayer with the residue of Gods people.

§. Sect. 4 Duties to be performed when we are going to the Church.

After all which duties performed in the family, we are, when we are rea∣dy to goe vnto the Church, or when wee are in the way, to spend that time in holy Meditations, thinking with our selues that we are going, not vpon some slight or ordinary businesse, but to present our selues in the glorious presence of the great King of heauen and earth, who being in∣finite in all holinesse and perfection, and a God of such pure and piercing eyes, that he seeth not onely our outward actions, but searcheth the heart and reines, hateth and abhorreth all impurity and corruption, dissimula∣tion and hypocrisie, all cold, formall and negligent seruice, and will bee worshipped of vs in spirit and truth. Let vs call to minde that we are go∣ing, not to conferre with our companions, or with mortal men, not much superiour vnto vs, but to speake and make our suits to Gods supreme and most glorious Maiesty, & to heare him speaking vnto vs by his Ambassa∣dours, in whose presence the heauens are vncleane, and the blessed Angels hide their faces. And that not about ordinary and slight matters, but such waighty and important businesse, as no lesse concerneth vs, then the eter∣nall saluation or damnation of our bodies and soules. Finally, that we are going about such affaires as will (according as we dispatch them) make vs much better or worse. For, the Word shall prosper, to the atchieuing of that * 1.871 end, for which God sends it, and shall neuer returne in vaine; either it will soften vs like wax, or harden vs like clay; either it will be Gods strong po∣wer * 1.872 to our saluation, and the sauour of life vnto life, or the sauour of death vnto * 1.873 death, for our deeper condemnation, and by performing this duty in hea∣ring of it, we shall be neerer heauen or hell. And hauing with these and such like meditations brought our selues to the place of diuine worship, let vs enter into it with all feare and reuerence, as into Gods owne House and place of his glorious presence; saying with Iacob, Surely the Lord is in * 1.874 this place; how dreadfull is this place? this is none other but the House of God, and this is the gate of heauen.

CAP. XLI.

Of the publike duties of Gods seruice on the Lords Day.

§. Sect. 1 That we must ioyne with the Congregation in all the du∣ties of Gods seruice.

ANd thus hauing placed our selues in Gods holy Assembly, we are to ioyne with them in all duties of Gods seruice, with v∣nanimity of heart, and vniformity in action and gesture, as becommeth those that professe themselues to be of the same communion of Saints; carefully auoyding the proud, su∣perstitious and ignorant practice of those, who in Gods publike seruice make a rent in the Congregation, reading of a booke when others are praying, and praying priuately to themselues, when they should ioyne with the rest of the people in the hearing of Gods Word. First then, when the Minister prayeth, we are to ioyne with him as being our spokes-man, who in our name, as well as his owne, maketh knowne our suits vnto God, and returneth vnto him praise and thankesgiuing for all his benefits. In which regard, we are to accompany him in this holy exercise, with such re∣uerence and attention, zeale and deuotion, faith and feruency of spirit, as if his tongue were the interpreter of our harts. But of the duties of prayer I haue spoken before, and therefore here passe them ouer. Secondly, wee must apply our selues to heare the Word diligently and attentiuely, when it is read vnto vs by Gods Minister, not slighting it ouer as a duty of small moment, which we may as well performe at home; seeing this ministeri∣all reading in the Congregation, is more effectuall for our spiritual good, then our priuate reading; euen as a Sermon preached, is more powerfull and effectuall then a Sermon read, because these publike meanes are Gods holy ordinances, the which hee accompanieth with his grace and holy Spirit, infusing by them more vertue and vigour into those who rightly vse them, then by priuate exercises.

§. Sect. 2 Of our hearing of the Word, and what is required vn∣to it.

The third duty is, that we carefully and diligently heare the Word of God preached vnto vs, with all reuerence and attention, alacrity and cheerfulnesse, faith, humility, and a good conscience. First, we must heare the Word with all reuerence and feare; and to this purpose wee must re∣member that we are in Gods sight and presence, who taketh notice of all our carriage and behauiour. Secondly, considering that the Minister * 1.875 speaketh not in his owne name, but as Gods Ambassadour, we must heare that which he speaketh, not as the word of a mortall man, but as it is indeed * 1.876 the Word of the euerliuing God, whereby one day wee shall bee iustified or condemned. Moreouer, we must heare it with all attention; and not suf∣fer our eyes to roue, and our minds and hearts to bee carryed away with * 1.877 wandring thoughts, but our eyes must be fastened vpon the Preacher, as the eyes of our Sauiour Christs hearers were vpon him; and like them, * 1.878 we must hang vpon his lips, as the child vpon his mothers brests, to sucke from them the sincere milke of the Word, that we may grow vp thereby. * 1.879 Neither must we want only affect the froth of humane wit and eloquence, but the pure and powerful Word of God which is able to saue our soules; not such flashes and idle conceits as tickle the eare, but neuer pierce the heart; and worke a present delight, but neither informe the iudgement,

nor reforme the affections, but sound doctrine, and wholesome nourish∣ment. For no more is the Minister bound to preach the Word in the de∣monstration of the Spirit and power, plainly and profitably, then the peo∣ple to hunger after the sincere milke of the Word, and the wholesome food of their soules, which is fit to nourish them vnto euerlasting life. Thirdly, we must heare the Word with alacrity and cheerfulnesse, seeing * 1.880 as the Lord loueth a cheerfull giuer, so a cheerfull receiuer and hearer, and in all duties especially requireth the seruice of the heart. The which we shall the better doe, if we consider that the Word is the spirituall seed whereby we are regenerate and begotten vnto God, the food of our soules which preserueth spirituall strength, and nourisheth them to life eternall, the light that guideth vs in the way of saluation, the physicke that cureth vs of our corruptions, the meanes of working in vs all spirituall graces, and of assuring vnto vs euerlasting happinesse. Fourthly, wee must bring faith to the hearing of Gods Word, without which it will profit vs no∣thing, * 1.881 as the Apostle speaketh. By which faith we doe not onely stedfastly beleeue those things which are soundly deliuered out of Gods Word, but also effectually apply them vnto our selues for our owne particular vse, as if they were spoken to none but vs. And thus wee must apply the threat∣nings of the Law for our humiliation, that wee may escape Gods Iudge∣ments, instructions for our information, admonitions and reprehensions for our repentance and amendment; counsels for our direction, and con∣solations for our comfort. By which application we make the food of our soules our peculiar nourishment, for the begetting and increasing of all Gods graces in vs. Fifthly, we must heare the Word with humility, sub∣mitting our selues vnto it as Gods ordinance and Scepter of his King∣dome, to be ruled and gouerned, directed and instructed, admonished and reproued by it, that so it may bee mighty in vs to cast downe the strong holds of sinne, and to make way for Gods graces against all oppo∣sitions of carnall reason, and proud will. Finally, wee must heare with a good conscience, propounding vnto our selues in this religious duty, the glory of God as our maine end, that knowing his will, we may serue him, in yeelding vnto it intire and sincere obedience; and next vnto it, our owne saluation, by being edified thereby in our most holy faith, and more and more inriched with all sanctifying and sauing graces. And to the end that we may daily profit in attaining vnto these ends, we must labour not onely to conceiue and vnderstand what we heare, but also to apply it vnto our owne vse for the sanctifying of our hearts and affections, and not to heare it as an vnprofitable discourse, suffering it to goe out at the one eare, as it commeth in at the other, but to lay it vp in faithfull memories, that we may bring forth the fruits of it in our liues and conuersations. To which end we must carefully obserue the Preachers method and order; as the coherence of his Text with that which went before, and followeth after, the maine drift and scope of the holy Ghost in that Scripture, the explication and meaning of the words; the diuision of the Text into its seuerall parts and branches; the maine poynts of doctrine which are ga∣thered out of them seuerally and in order, how they are proued by Scrip∣tures, or reasons grounded on them, illustrated by similitudes, and in∣forced

by exhortations. And finally, the vses which are raised out of them, for confutation of errours, admonition, reprehension or consolation: or if this method be not obserued (which ordinarily is most profitable in a mixt and vulgar auditory) but the maine poynt in the Text is handled by way of common place; then are we to obserue his definitions of the ver∣tue, vice, or other thing handled, the causes, effects and common affecti∣ons, the subiect place, the time, and other adiuncts, the dissentanies and contraries, the distribution of the whole into the parts, or of the generall into the specials, and how euery branch is followed, prooued, illustrated and applyed. Or if the Sermon want method, or wee skill to conceiue it, or memory to retaine it, (for it sometime happeneth, that method which is the chiefe help of memory, through too much curiosity and multiplici∣ty of diuisions is a meanes to confound it) yet let vs at least obserue those things that are deliuered, which we knew not before, for the increasing of our knowledge, and bettering of our iudgement, what vices are repro∣ued, or vertues commended, with the reasons and illustrations of them both, what hath most conuinced our consciences, what hath been well pressed and wrought effectually vpon our hearts and affections, for the withdrawing of them from any sinne, their inflaming with the loue of any thing that is good, and the stirring of them vp to the imbracing and practising of any Christian and holy duty.

§. Sect. 3 That we must stay in the Church from the beginning to the end of the Sermon.

The last duty in hearing is, that we continue from the beginning of the Sermon to the end, and as we are to come with the first, so wee must not (as the manner of many is) depart, till all the exercises of Religion being fully concluded, the whole Assembly bee dismissed. For as it is great vn∣mannerlinesse at a solemne feast, to rise before the table is taken away, vn∣lesse it be in case of sicknesse, weaknesse, or some important businesse; so they which depart from this spirituall Feast before it be ended, are either very vnmannerly and voyd of due reuerence and respect of Gods pre∣sence, and his holy ghests, and if they be not troubled with bodily infirmi∣ties, doe shew the sicknesse of their soules, when their spirituall appetite is so queazie, that they loath their nourishment, or that they thinke the imployment which they goe about, of greater waight, or at least much more necessary, then the feeding of their soules with this spirituall Manna, and vsing the meanes of their saluation. Neither must we haste away after the Sermon is ended, as though wee would rush out of prison as soone as the doore is opened; but we must stay still, that we may ioyne with the Minister and the Congregation in prayer and thankesgiuing, if any bee (as there ought to be) after the concluding of the Sermon; seeing as in receiuing our corporall food, so also in the spirituall, we haue as iust cause and occasion of praising God for benefits receiued, as of praying for his blessing vpon them before we receiued them. But if it bee omitted, wee must supply this defect in respect of our owne particular, by lifting vp our hearts vnto God, praising him for causing the light of his Gospell to shine still vnto vs, and for all the wholesome instructions, admonitions, reproofes, and consolations which he hath graciously at that time impar∣ted vnto vs. And if there be a Psalme sung, we must ioyne with the Con∣gregation, praising the Lord with minde and voyce, and making melody

vnto him with our hearts: which being ended, we must expect the blessing of God pronounced by the mouth of his Minister, with all reuerence and deuotion, esteeming it of great efficacie, as if God himselfe did blesse vs by them. For so we reade, that God appoynting Aaron to pronounce * 1.882 such a blessing vpon the people, saith, that he should hereby put his name vp∣on them, and he himselfe also would blesse them. And therefore being of such importance, we must not, through ouer-much haste, leaue it behinde vs as a needlesse complement.

§. Sect. 4 Of our duty in receiuing the Lords Supper.

And if the Sacrament of the Lords Supper bee administred, hauing duly prepared our selues, we are to communicate with the rest of the Con∣gregation; * 1.883 and not vnmannerly depart from this holy Feast, being inui∣ted, when we see it set vpon the Lords Table. For it is a part of Gods pub∣like seruice, which is not left as arbitrary at our choyce, to doe, or leaue vndone, but expressely inioyned by our Sauiour, Doe this in remembrance * 1.884 of me. It is a notable meanes of confirming and increasing our faith, being the Lords Seale, wherewith he hath ratified his Couenant of grace and saluation with vs; the which being often shaken with tentations, and wounded and weakened with our sinnes, needeth often to be strengthen∣ed and renewed. It is the badge and liuery whereby we are knowne to bee Gods seruants; and therefore comming to doe him seruice, we ought not to cast it off, when the rest of the family put it on. It is a testification of our thankfulnesse to God and his Christ, for all their benefits, especially that great worke of our Redemption; and a profession of our faith, that we rest vpon the mercies of God, and the death and merits of Christ for our iustification and saluation, which wee are not to neglect when others performe it, but to take all good occasions of testifying our faith, loue, and thankfulnesse vnto them. It is a notable meanes to put vs in mind of Christs death, and to apply all the fruits and benefits thereof vnto our selues, when as wee see him crucified, his body broken, and his blood powred out before our eyes. It is the Sacrament of our vnion with Christ, and communion one with another, wherein wee are knit toge∣ther in the bond of loue, and make profession that wee are fellow-mem∣bers of the same body whereof Christ Iesus is the Head; whereof if wee refuse to communicate, hauing no good and necessary ground for it, wee shall make a rent in the body, and deny the communion and profession of our loue one with another.

§. Sect. 5 Of our duties to be perfor∣med when Baptisme is administred.

So likewise if the Sacrament of Baptisme be administred, wee are not to depart, before this holy action bee finished, but to continue in the Congregation, not as idle spectators, but as being tyed heereby to per∣forme diuers Christian duties both vnto God, our selues, and the party baptized. In respect of God, we are to stay the administration of this Sa∣crament, that wee may shew our reuerence to his holy ordinances, and glorifie his blessed Name, for granting vnto his Church and vs, the vse of them. Secondly, in respect of our selues, that wee may renew our Coue∣nant with God, by calling it afresh to our remembrance, together with his sweet mercies, and gracious promises in Iesus Christ; and also our owne vow and couenant which we haue made with him in our Baptisme, that we may renew our resolutions and indeuours to performe it daily in

more perfection, and in the meane time take occasion vpon our slips and failings to bewaile our wants and imperfections. That we may also call to mind what fruits we haue found of our Baptisme, and whether wee haue felt the vertue of Christ Iesus his death effectuall for the mortification of our sinfull corruptions, and of his Resurrection for our spirituall quic∣kening vnto newnesse of life. Lastly, in respect of the party baptized wee ought to stay, that we may performe vnto him such Christian duties as God requireth. First, to commend him vnto God by our prayers, that hee may be truly regenerate, ingraffed into the body of Christ as a liuely member, and so made partaker of his death, merits, and all his benefits. Secondly, that we may, as free-men of this Christian Corporation by our presence, giue our assent to his outward admission into the Congrega∣tion. And finally, that we may, with the rest of the people, ioyne in prai∣sing and giuing thankes vnto God in his behalfe, for admitting him as a new member into the communion of Saints, and entertaining him for a seruant of his owne family. All which duties we neglect, if wee depart be∣fore the celebration of the Sacrament, and as much as in vs lyeth, make them vtterly voyd by our ill example; for if all should doe as wee doe (as euery one may thinke such liberty belongeth vnto him, which he seeth ta∣ken by another) there should not any at all be left to performe them. The last action which is to be performed at our departing out of the Congre∣gation (or before, if the custome be so) is, that if there be any collections for the poore, we contribute towards them, according to our ability, and their necessity, and that with a willing and cheerfull mind, knowing that * 1.885 with these sacrifices God is well pleased; that what is thus giuen, is lent vnto the Lord, who will bountifully repay it in this world, and the world to come; and giuen to Christ himselfe in his poore members, who of his free and meere grace, will reward these workes of mercy, with an heauenly and e∣uerlasting * 1.886 inheritance in his Kingdome. And these are the publike duties of Gods worship and seruice, which wee ought to performe in the Con∣gregation on his Day: And that not onely in the morning (with which some content themselues) but we must renew them, or the most of them in the afternoone; as Prayer, hearing the Word, and singing of Psalmes, &c. seeing God euen in the time of the Law would haue an euening, as well as morning sacrifice offered vnto him, and therefore will not haue his seruice more negligently performed in this greater light of the Go∣spell, wherein he affoordeth vs more plentifull meanes of our saluation. For the performance of which duties I shall not need to giue any other directions, then those which I haue before set downe for the morning ex∣ercise.

CAP. XLII.

Of such duties as are to be performed on the Lords Day, after our comming from the Church.

§. Sect. 1 That we must meditate vpon that which we haue heard.

ANd these are the publike duties of Gods seruice, which wee are to performe on his Holy-day. The priuate duties are di∣uers. The first is, that at our comming home we meditate vpon those things which we haue heard, and not onely care∣fully recall them to our remembrance, that they may be im∣printed in our memories, but also apply them vnto our owne vse, for the sanctifying of our hearts and affections, and the reforming of our liues and conuersations, purposing with a full resolution, that wee will put in practice whatsoeuer we haue learned, both in the forsaking of those vices and sinnes which we haue heard condemned, and the imbracing and per∣forming of those vertues and Christian duties which haue beene commen∣ded vnto vs. For if we doe not thus make it our owne, and (as it were) couer this holy seede of Gods Word in the furrowes of our hearts, the deuill will steale it away, as the birds doe the seede that falleth by the high way, and make it altogether vnfruitfull, so that after much hearing we shall still remaine children in knowledge, and in the spirituall growth of grace and godlinesse, and like riuen and leaking vessels, retaine little or nothing of this precious liquor, because it runneth out as fast as it com∣meth in. Secondly, with this Meditation we are to loyne feruent and ef∣fectuall prayer, desiring Gods blessing vpon that which we haue heard, whereby it may be made effectuall for his glory and our owne saluation; and the gracious assistance of his holy Spirit, to bring home not onely to our memories, but also to our hearts & consciences, those things which we haue heard and learned, that we may, as occasion serueth, fruitfully practise them in the whole course of our liues; concluding these our prayers with praise and thanksgiuing vnto God for this gracious liberty, in inioying his Sabbaths, and in them the exercises of Religion & meanes of our saluation.

§. Sect. 2 Of family exer∣cises after we are come from the Church.

At our meales we are to spend the time in such holy and religious con∣ferences, as may be no lesse profitable for the cheering and refreshing of our soules, then our corporall food for the nourishment of our bodies; and in the performance of such other Christian duties tending to piety and Gods seruice, as before wee prescribed for other dayes, which vpon the Lords Day, aboue all the rest, ought to be done with greatest zeale and de∣uotion; which being finished, it is good to sing a Psalme to Gods praise, and to reade one or more Chapters of the holy Scriptures. After which Christian exercises, wee may, if time will permit, conferre together of those things which we haue heard and learned at the forenoones Sermon, and by causing euery one (as it were) to offer his shot, to make vp the whole reckoning, one remembring what another hath forgotten, and he againe supplying that wherein the other is defectiue, whereby it will come to passe, that whatsoeuer any one hath gathered of these spiritual treasures, shall not onely be more firmely locked vp and deepely imprinted in his owne memory, but shall also serue as a common stocke for the inriching of

the whole company. And this being done, we are then againe by Prayer and Meditation, to prepare our selues for the well performing of Gods publike seruice in the euening exercise, as we did in the forenoone; which being finished in that holy and religious manner before prescribed, and afterwards by some meditation recalled to our remembrance for our own priuate vse, it will be profitable for gouernours of families to call toge∣ther their children and seruants, and either by strength of their memo∣ries, or helpe of their Notes taken of the Sermon, to repeate as neere as they can what hath beene deliuered, that so the things not marked may be better obserued, and that which was forgotten may be recalled, and by this repetition may more surely bee ingrauen in the memory. Some∣times also it will be fit and necessary to preuent negligence in the yonger sort, that the gouernours of the family doe examine them, and require of them an account of that which they haue heard, that they may see how they haue profited by the publike Ministery. For if they thinke it neces∣sary that they should giue them an account of their worldly businesse, or how they haue layd out their moneys when they haue sent them to the Market; then much more should they examine them what spirituall Markets they haue made for the good of their soules, and how much they haue gained by the vse of Gods holy Ordinances, for the inrich∣ing of them with the treasures of knowledge. In all which, the Master of the family must shew much loue and patience, commending those who answere well, and bearing with the infirmities of such as are of meaner capacities and weaker memories, when they see that they doe their best, and doe not faile through grosse negligence, that they may not, by be∣ing shamed and disgraced, be altogether discouraged in these religious exercises. To which purpose, they must make the best they can of their imperfect answeres, by inlarging and perfecting them, and supplying that in which they are defectiue. And on the other side, the inferiours must shew themselues tractable and teachable, and with willingnesse and cheerefulnesse submit themselues vnto Gods holy Ordinances, that they may profit by these exercises, and increase more and more in the know∣ledge of God and his will.

§. Sect. 3 Of other pri∣uate duties to be done on the Lords Day.

After the finishing of which family exercises, wee are to spend the rest of the time before Supper in other Christian duties, as in visiting and * 1.887 comforting those that bee sicke or in any other great affliction, and mi∣nistring vnto their necessities if they stand in need of our helpe. In ma∣king peace and friendship betweene those who are at variance, by com∣pounding the differences which are betweene them. In meditating vpon the great Booke of the creatures, and obseruing in them the infinite and admirable wisedome and goodnesse, power and prouidence of our gra∣cious God, that wee may take occasion to render vnto him the glory and praise of his owne workes, when wee see their wonderfull variety and comely order, their qualities and formes, their beauty and excel∣lencie, their vse and profit for the seruice of man. Obseruing likewise in them, such good properties as are worthy our imitation, and bee asha∣med that they should exceed vs in them, who haue the vse of reason, and so many religious helpes and meanes; and their ill properties, that

wee may auoyd them; taking occasion thereby to be humbled in the re∣membrance of our fall from our created purity and integrity, as being the principall cause of all their defects and imperfections. So also vvee may in this respect make good vse of the Creatures, when by them wee take occasion of some spirituall Meditation: As when wee see their beau∣tie, to thinke how infinitely beautifull hee is that created them; when we consider how delightfull and profitable they are vnto man, to conceiue thereby what surpassing excellencies God hath prepared for his owne Children in his Kingdome of Glory; when wee obserue how seruiceable they are to man, to thinke how much more diligent wee should be in ser∣uing our great Lord and Master, who hath giuen both to them and vs our birth and being. More particularly, when we behold the earth whereof we were made, let vs take occasion to thinke of our owne basenesse, and that we shall be resolued into earth againe; when we see the flowers of the field, let vs thinke of the momentany mutability of worldly prosperity, and of * 1.888 our owne mortality, who are like vnto them; when we looke vpon the Suns glorious brightnesse, let vs take occasion thereby to thinke of Gods glori∣ous Maiesty, and of the glory and brightnesse of the Saints in heauen, who shall farre exceed it. Of which, we haue our Sauiour Christ an example for * 1.889 our imitation, who tooke occasion from corporall bread and water, to dis∣course of the spirituall Manna and Waters of life; from a worldly feast, to * 1.890 speake of a spirituall banket, and of the liuing waters of his grace and holy Spirit, giuen to all that beleeue in him. And this is a fit and profitable ex∣ercise on the Lords Day commended vnto vs by the Scriptures, and pra∣ctice of the Church, as heereby it appeareth, in that the Psalme, which was * 1.891 specially appointed for the Sabbath, containeth in it for the most part a Meditation vpon the workes of God.

§. Sect. 4 That the eue¦ning must be spent ••n religi¦ous exercises.

In the euening of the Lords Day we are not to surcease our Christian and religious exercises, but after wee haue at supper refreshed our bodies with the vse of Gods creatures, and our soules with holy conferences, wee are to spend some time in singing of Psalmes, and in reading the Scrip∣tures, or other religious and profitable writings. After which duties per∣formed, all in the family ought to ioyne together in hearty and effectuall prayer (not thinking themselues excused from priuate duties, because they haue beene at the publike exercises of Religion) wherein as wee are to acknowledge other sinnes and imperfections, so those especially wee haue shewed the day past in our cold, formall, weake, and negligent per∣formance of the duties of Gods seruice. And as we are to craue other bles∣sings, so especially that the Lord by his grace and holy Spirit will blesse vnto vs the meanes of our saluation, and Ministery of his Word, whereof we haue been partakers on that Day, writing the things we haue learned in our memories and hearts, and inabling vs to put them in practice, and to make vse of them in the whole course of our liues. And finally, as we are to praise God for all his other mercies, so particularly for giuing vs time to sanctifie his Sabbaths, and suffering vs to inioy the blessed light of his Word and Gospell, for granting vs liberty with such peace and safety, to tread in his Courts, and to make our suits and supplications knowne vnto him, with assurance to haue them heard and granted. And thus hauing fini∣shed

this holy exercise, and the time of sleepe approching, we must pre∣pare our selues thereunto with such religious Meditations, as on other dayes were prescribed, the which at this time are to be done with extraor∣dinary zeale and deuotion; and so commending our soules and bodies in∣to the hands of God, we are to desire him that he will watch ouer and san∣ctifie vs so with his grace and holy Spirit, that we may spend the night also in an holy Rest, being freed from worldly, carnall, and sinfull dreames, and hauing our phantasies and thoughts, our hearts and affections, both slee∣ping and waking, taken vp and exercised in good and godly Meditations: And that he wil so season our hearts with the sauour of the Dayes religious exercises, that euen in sleepe our dreames may rellish of their sweetnesse, and when we awake, our thoughts and Meditations may bee wholly taken vp and exercised about such holy things, as tend chiefly to the glory of God, and the euerlasting saluation of our soules.

§. Sect. 5 That we must performe all our seruice to God in inte∣grity and sin∣cerity of heart.

And these are the duties which ought to bee done on the Lords Day; which if we would performe after a right manner, so as they may bee ac∣ceptable vnto God; then our care must be, that howsoeuer we haue many wants and imperfections in our best and most religious seruice, yet that we doe performe it with integrity and sincerity of heart, labouring and stri∣uing to the vttermost of our power, to doe all that which God hath com∣manded, and as neere as we can in that manner, and according to all other circumstances as he requireth, being heartily grieued in our soules when we faile, that we can doe them no better. For example, though we find in vs naturall auersenesse to the strict keeping of Gods Day holy, and much dulnesse and spirituall deadnesse in the duties of Gods seruice; yet if our hearts be vpright with God, we will labour to make his Day our delight, and to consecrate it wholly as an holy Rest vnto his worship, with all ala∣crity and cheerefulnesse as he requireth; and we will striue to finde such * 1.892 spirituall sweetnesse in holy and religious duties, as may make vs to delight much more in them, then in our ordinary food, when wee come vnto it with hungry appetites. And finding our corruptions so hanging vpon vs, that we faile much in satisfying our holy desires, we will heartily bewaile our auersenesse and vntowardnesse, our drowzinesse and wearinesse in holy duties, and seeing our frailties and infirmities, will resolue to labour after more perfection. Againe, howsoeuer through forgetfulnesse, negligence, or other distractions, we may omit some of those duties before prescribed, for the spending of the Lords Day, yet if our hearts bee vpright before God, we will not blesse and please our selues in this negligence; but inde∣uour in some sort to performe them all as we are able, without omitting any of them; As both the priuate and publike meanes of Gods worship, Prayer, Meditation, hearing, reading, singing Psalmes, holy conferences and the rest, so farre foorth as God granteth vnto vs time and opportunity. And if we haue through forgetfulnesse or negligence omitted any, we will be vnfainedly sorry for it, and purpose amendment for the time to come. Furthermore if we sanctifie this Day with integrity of heart, then will we consecrate the whole Day to this holy Rest as God hath appointed, and not abridge him of any part of his due, or voluntarily spend any houre of the Day in prophane and worldly exercises. And howsoeuer wee may

through our frailty and corruption be often ouertaken, thinking our owne thoughts, speaking our owne words, and doing sometime our owne workes on the Lords Day, yet if our hearts be vpright before God, we will not please our selues in this prophanation, but our hearts smiting vs for it, we will repent, make humble confession of it among our other sinnes, and earnestly desire to be freed, not onely from guilt and punishment of it by Gods gracious pardon, but also from the corruption it selfe for the time to come by his grace & holy Spirit. Finally, hauing laboured to performe these duties of the Lords Day in the greatest perfection wee are able, and hauing in some poore measure satisfied our selues in them; yet if our hearts be vpright with God, we will not be proud of any thing which wee haue done, nor exalt our selues aboue others which we thinke come short of vs, but we will humbly praise God for that which we haue receiued, and a∣scribe all that is good in vs to his free grace and holy Spirit; yea, wee will easily discerne and acknowledge our best actions stained with so ma∣ny corruptions, and mingled with so many imperfections, that when vve haue done all we can, we are but vnprofitable seruants, who are sufficiently rewarded if we be not punished.

Notes

• * 1.1

  1. Cor. 10. 31.
• * 1.2

  Gal. 6. 16. Psal. 119. 9. Ios. 1. 7.
• * 1.3

  Deut. 5. 32. Heb. 3. 12, 13.
• * 1.4

  1. Pet. 1. 17. Pro. 28. 14.
• * 1.5

  1. Pet. 4. 2.
• * 1.6

  Tit. 2. 11, 12.
• * 1.7

  Luk. 1. 74, 75.
• * 1.8

  Gen. 5. 22.
• * 1.9

  Psal. 1. 1, 2.
• * 1.10

  Psal. 71. 15. Psal. 55. 17. Psa. 119. 97, 11••. & 145. 2. Act. 26. 7. & 2. 46.
• * 1.11

  Act. 24. 16.
• * 1.12

  Psal. 119. 9.
• * 1.13

  Ios. 1. 8. 1. Tim. 2. 1.
• * 1.14

  Iam. 5. 13. 1. Thes. 5. 16, 17, 18. 1. Cor. 10. 31. Iam. 1. 15. Luk. 9. 23. Deut. 4. 30. Psal. 50. 15.
• * 1.15

  Deut. 6. 8.
• * 1.16

  Pro. 6. 21, 22.
• * 1.17

  Psal. 119. 105.
• * 1.18

  1. Cor. 6. 20. Rom. 12. 1.
• * 1.19

  Matth. 5. 16. 2. Pet. 1. 10.
• * 1.20

  2. Sam. 11. 2.
• * 1.21

  Pro. 28. 14.
• * 1.22

  Matth. 26. 41. 2. Tim. 4. 5. Heb. 3. 13.
• * 1.23

  Iob 1. 7.
• * 1.24

  1. Pet. 5 8.
• * 1.25

  Matth. 12. 44.
• * 1.26

  Matth. 13. 25.
• * 1.27

  Phil. 3. 20. Col. 3. 2.
• * 1.28

  Mat. 6. ••4.
• * 1.29

  2. Pet. 1. 10.
• * 1.30

  Mat. 24. 46.
• * 1.31

  Mat. 25. 1, 2.
• * 1.32

  Mat. 24. 44.
• * 1.33

  Esa. 54. 10.
• * 1.34

  Ezech. 36. 31.
• * 1.35

  Ier. 8. 6.
• * 1.36

  Zach. 10. 12.
• * 1.37

  Mat. 26 75. 1. Sam. 7. 6.
• * 1.38

  Psal. 6. 6. Lam. 2. 18, 19.
• * 1.39

  Rom. 2. 5.
• * 1.40

  Ephe. 4. 30. 1. Thes. 5. 19.
• * 1.41

  Ezech. 16. 61. Ier. 6. 15.
• * 1.42

  Gen. 18. 27. Psal. 22. 6. Iob 17. 41. Iob 42. 6. Psal. 51. 17.
• * 1.43

  Psal. 34. 18.
• * 1.44

  Esa. 57. 15. & 6. 2.
• * 1.45

  Mat. 11. 28. & 9. 13.
• * 1.46

  Esa. 61. 1, 2, 3: Luke 4. 18.
• * 1.47

  2. Chro. 7. 14.
• * 1.48

  2. Chro. 33. 12.
• * 1.49

  Jam. 4. 6. 1. Pet. 5. 5, 6. Luke 1. 53. Matth. 5. 3, 4.
• * 1.50

  Psal. 19. 13. Psal. 51. 4, 5.
• * 1.51

  Gen. 32. 10. Ezra. 9. 6, 7. Dan. 9. 4, 5.
• * 1.52

  1. King. 20. 31. Psal. 51. 4. 1. Cor. 11. 32.
• * 1.53

  1. Iohn. 1. 9
• * 1.54

  Pro. 28. 13.
• * 1.55

  Psal. 32. 3, 4, 5. 2 Sam. 12. 13.
• * 1.56

  Pro. 28. 13. 1. Cor. 10. 12. Rom. 11. 20.
• * 1.57

  Pro. 4. 23.
• * 1.58

  Heb. 12. 1, 4.
• * 1.59

  Heb. 3. 13.
• * 1.60

  Cant. 5. 3.
• * 1.61

  Psal. 4. 8.
• * 1.62

  Eph. 6. 16.
• * 1.63

  Luk. 22. 32.
• * 1.64

  2. Cor. 7. 10.
• * 1.65

  Matth. 5. 16. 1. Sam. 2. 30.
• * 1.66

  Hab 2. 4. Mat. 4. 4.
• * 1.67

  Gal. 2. 20.
• * 1.68

  Iob 31. 1.
• * 1.69

  Rom. 8. 18. 2. Cor. 4. 17.
• * 1.70

  Rom. 14. 17. Heb. 12. 11.
• * 1.71

  Rom. 5. 3. Iohn 16. 22.
• * 1.72

  Illi terrena sapi∣unt, qui coelestia promissa non habent. Illi bre∣ui huic vitae se totos implicent, qui aeterna nes∣ciunt, &. c. Hieronym. ad Celantiam.
• * 1.73

  Ephe. 6. 17.
• * 1.74

  Acts 14 22. Rom. 8. 18. 2. Cor. 4. 17. 2. Tim. 2. 12.
• * 1.75

  Psal. 119.
• * 1.76

  Iohn 4. 34.
• * 1.77

  1. Chro. 22. 19.
• * 1.78

  Esa 55. 6.
• * 1.79

  Amos 5. 4.
• * 1.80

  Acts 17. 27, 28.
• * 1.81

  Esa. 53. 5. Luke 15. 4, 5.
• * 1.82

  Esa. 65. 1, 2. Rom. 10. 20, 21.
• * 1.83

  Psal. 17. 15.
• * 1.84

  Heb. 6. 5, 6.
• * 1.85

  Esa. 59. 2.
• * 1.86

  Ioh. 17. 21, 22, 23
• * 1.87

  1. Ioh. 2. 1.
• * 1.88

  Col. 1. 20, 21.
• * 1.89

  Phil. 2. 10, 11. 1. Cor. 2. 2.
• * 1.90

  Col. 3. 1, 2.
• * 1.91

  Phil. 3. 20.
• * 1.92

  Psal. 18. 1. Pro. 18. 10.
• * 1.93

  1. Ioh. 3. 2, 3.
• * 1.94

  Mal. 1. 6.
• * 1.95

  Hos. 3. 5.
• * 1.96

  Matth. 22 37.
• * 1.97

  Impleri visitati∣onibus Domini anima non potest quae bis distra∣ctionibus subia∣cet, &c. Bern. In ascens. domini Serm. 3.
• * 1.98

  Apoc. 3. 20.
• * 1.99

  Cant. 5. 2, 3.
• * 1.100

  Amos. 3. 3.
• * 1.101

  Rom. 5. 1.
• * 1.102

  Leuit. 19. 2. & 10. 2.
• * 1.103

  1. Thes. 5. 16. Phil. 4. 4.
• * 1.104

  1. Sam. 1. 8.
• * 1.105

  Deut. 4. 29, 30.
• * 1.106

  2. Chro. 7. 14. Hos. 7. 10. & 10. 12. & 5. 15. Esa. 55. 6, 7.
• * 1.107

  1. Ioh. 1. 6.
• * 1.108

  Zeph. 23.
• * 1.109

  Ier. 50. 4.
• * 1.110

  Esa. 51. 1.
• * 1.111

  2. Chro. 14. 4.
• * 1.112

  2. Chro. 17. 4.
• * 1.113

  Psal. 119. 2.
• * 1.114

  Act. 17. 28.
• * 1.115

  Ps. 104. 29, 30.
• * 1.116

  Psal. 105. 4.
• * 1.117

  Hos. 5. 15. Psal. 106. 4.
• * 1.118

  Psal. 27. 8.
• * 1.119

  Vers. 9.
• * 1.120

  Psal. 22. 1.
• * 1.121

  Psal. 4. 6, 7.
• * 1.122

  Mat. 3. 17.
• * 1.123

  Matth. 6. 33.
• * 1.124

  Psal. 27. 8.
• * 1.125

  Esa. 55. 6.
• * 1.126

  Zach. 8. 21.
• * 1.127

  Cant. 5. 1, 2.
• * 1.128

  2. Chro. 34. 3.
• * 1.129

  2. Cor. 6. 2.
• * 1.130

  Psal. 95. 7, 8.
• * 1.131

  Ioh. 7. 34.
• * 1.132

  Esa. 26. 16.
• * 1.133

  1. Sam. 12.
• * 1.134

  Deut. 5. 29.
• * 1.135

  1. Chro. 22. 19. Psal. 119. 10.
• * 1.136

  1 Chro. 15. 12. & 22. 9.
• * 1.137

  Deut. 4. 29.
• * 1.138

  Ier. 29. 13.
• * 1.139

  Cant. 5.
• * 1.140

  Heb. 11. 6.
• * 1.141

  Psal. 132. 3, 4, 5.
• * 1.142

  Psal. 69. 6.
• * 1.143

  2. Chro. 30. 18, 19.
• * 1.144

  Esa. 45. 19.
• * 1.145

  Deut. 4. 29. 1. Chro. 28. 9. 2. Chro. 15. 2. verse 4.
• * 1.146

  verse. 15.
• * 1.147

  Heb. 11. 6.
• * 1.148

  Psal. 34. 10. Psal. 24. 4, 5, 6. 2. Chro. 31. 21.
• * 1.149

  Ezra. 8. 22.
• * 1.150

  Psal. 9. 10.
• * 1.151

  Zeph. 2. 3.
• * 1.152

  Pro. 4. 18.
• * 1.153

  2. Chro. 14. 7.
• * 1.154

  Psal. 3. 5.
• * 1.155

  Psal. 23. 4.
• * 1.156

  Psal. 46. 1, 2.
• * 1.157

  Psal. 4. 8.
• * 1.158

  Psal. 70. 4.
• * 1.159

  Psal. 105. 3. 2. Cor. 1. 12.
• * 1.160

  John 17. 3. Psal. 16. 11. Psal. 119. 2. Amos 5. 4, 6.
• * 1.161

  Ezra 8. 22.
• * 1.162

  Hos. 5. 15.
• * 1.163

  Ier. 10. 21.
• * 1.164

  Zeph. 1. 6.
• * 1.165

  Ephes. 6. 11, 12.
• * 1.166

  1. Thes. 5. 8.
• * 1.167

  Act. 28. 10. Rom. 8 18 2. Cor. 4. 17.
• * 1.168

  Ephe. 6. 13.
• * 1.169

  Ephe. 6. 18.
• * 1.170

  Vers. 10.
• * 1.171

  Eph. 6. 11, 13.
• * 1.172

  2. Cor. 10. 4, 5.
• * 1.173

  Psal. 4. 8.
• * 1.174

  1. Pet. 5. 8.
• * 1.175

  1. Ioh. 5. 4.
• * 1.176

  Rom. 8. 28.
• * 1.177

  1. Ioh. 3. 2.
• * 1.178

  Act 9.
• * 1.179

  2. Tim. 3. 15, 17.
• * 1.180

  1. Pet. 5. 8.
• * 1.181

  Pro. 4. 23. Heb. 3. 13.
• * 1.182

  Pro. 28. 13. 1. Cor. 10. 12. Phil. 2. 13.
• * 1.183

  Gen. 5. 24. Gen. 17. 1. 2. Cor. 5. 10.
• * 1.184

  Phil. 3. 20. Matth. 6. 33. Col. 3. 2.
• * 1.185

  Phil. 3. 10.
• * 1.186

  Col. 4. 6.
• * 1.187

  Ephe. 4. 29.
• * 1.188

  Mat. 12. 36, 37.
• * 1.189

  Psal. 39. 1.
• * 1.190

  Iam. 3. 3, 4.
• * 1.191

  Psal. 141. 3.
• * 1.192

  Matth. 5. 16. 1. Cor. 10. 31. 2. Pet. 1. 10. Ephe. 4. 1.
• * 1.193

  Col. 3. 5.
• * 1.194

  Jam. 1. 14, 15.
• * 1.195

  Rom. 5. 3.
• * 1.196

  Phil. 4. 11. 12.
• * 1.197

  Matth. 6. 32.
• * 1.198

  Psal. 34. 9.
• * 1.199

  Rom. 8. 28. Psal. 84. 11.
• * 1.200

  Matth. 6. 33. Heb. 13. 5.
• * 1.201

  1. Thes. 5. 17. Ephe. 6. 18. Luke 18. 1. & 21. 36. 2. Tim. 4. 2.
• * 1.202

  Rom. 1. 9. Col. 1. 3. Eph. 1. 16.
• * 1.203

  1. Tim. 2. 8.
• * 1.204

  Ephes. 6. 18.
• * 1.205

  Psal. 55. 17. Dan. 6. 10.
• * 1.206

  1. Tim. 4. 4, 5.
• * 1.207

  Luk. 18. 1. 1. Thes. 5. 17. Ʋers. 18.
• * 1.208

  Nehem. 2. 4.
• * 1.209

  Exod. 14. 15.
• * 1.210

  John 11. 38, 41.
• * 1.211

  Psal. 119. 62.
• * 1.212

  Lam. 2. 19.
• * 1.213

  Eccl. 5. 1.
• * 1.214

  Psal. 42. 4.
• * 1.215

  Lam. 3. 41.
• * 1.216

  Psal. 145. 18. Esa. 29. 13.
• * 1.217

  Leuit. 1. 13.
• * 1.218

  Psal. 143. 6.
• * 1.219

  Act. 17. 28.
• * 1.220

  Mat. 7. 7.
• * 1.221

  Ephes▪ 6. 18.
• * 1.222

  Ephes. 5. 20. Heb. 13. 15. Ro. 1. 8. & 7. 25.
• * 1.223

  Psal. 103. 1. & 104. 1.
• * 1.224

  Psal. 47. 7.
• * 1.225

  Jam. 1. 17. Habac. 1. 16.
• * 1.226

  Psal. 16. 6.
• * 1.227

  Deut. 6. 11, 12. & 8. 14.
• * 1.228

  Psal. 103. 2.
• * 1.229

  Ps. 9. 1. & 138. 1. & 86. 12.
• * 1.230

  Psal. 119. 7.
• * 1.231

  Psal. 115. 1.
• * 1.232

  Gen. 32. 10. 1. Chro. 17. 16.
• * 1.233

  1. Thes. 5. 18. Ephes. 5. 20.
• * 1.234

  Iam. 3. 22.
• * 1.235

  Rom. 8. 28.
• * 1.236

  Eph. 5. 20.
• * 1.237

  Heb. 13. 15.
• * 1.238

  Psal 34 1.
• * 1.239

  Psal. 145. 2.
• * 1.240

  Psal. 71. 8, 15.
• * 1.241

  Apoc. 5. 13. & 7. 12.
• * 1.242

  Apoc. 4. 8.
• * 1.243

  Psal. 92. 2.
• * 1.244

  Psal. 1••6. 1. & 147. 1.
• * 1.245

  Psal. 33. 1. Lam. 3. 23.
• * 1.246

  Apoc. 1. 5.
• * 1.247

  Psal. 50. 14.
• * 1.248

  Ʋers. 23
• * 1.249

  Deut. 8. 18.
• * 1.250

  Psal. 16. 3.
• * 1.251

  Psal. 116. 12.
• * 1.252

  Psal. 30. 12. & 57. 8.
• * 1.253

  1. Chro. 17. 16. & 29. 14, 15.
• * 1.254

  Psal. 127. 1. Deut. 8. 17.
• * 1.255

  Hab. 1. 16. Isa. 10. 13.
• * 1.256

  Psal. 139. 18. Psal. 63. 1.
• * 1.257

  Psal. 119. 147.
• * 1.258

  Psal. 57. 7, 8.
• * 1.259

  Esa. 26. 9.
• * 1.260

  Eph. 2. 1.
• * 1.261

  Eph. 5. 14.
• * 1.262

  Luk. 1. 79.
• * 1.263

  Rom. 13. 14.
• * 1.264

  Phil. 3. 9. Rom. 13. 14. Eph. 4. 23, 24.
• * 1.265

  Psal. 127. 1, 2.
• * 1.266

  Iob 8. 5, 6.
• a 1.267

  Hos. 14. 2. Psal. 50. 14, 15. Matth. 7. 7. 1. Thes. 5. 17.
• b 1.268

  Ioh. 16. 23. Psal. 145. 18. Esa 65. 24.
• * 1.269

  Psal. 14. 1, 4. and 53. 4. Psal. 50. 23.
• * 1.270

  1. Job. 5. 14.
• * 1.271

  Jam. 5. 16, 17, 18. Exod. 32. 10. Iosh. 10. 15.
• * 1.272

  Rom 8. 15, 26.
• * 1.273

  Ier. 10. 25. Gen. 32. 25, 26. Hos. 12. 4.
• * 1.274

  Zach. 12. 10.
• * 1.275

  Psal. 108. 1.
• * 1.276

  Eccles. 5. 1, 2.
• * 1.277

  Eccles. 5. 1.
• * 1.278

  1. Tim. 2. 8.
• * 1.279

  Prou. 28. 9. Psal 66. 18. Esa. 59. 1, 2.
• * 1.280

  Math. 5. 23. and 6. 14.
• * 1.281

  1. Tim. 2. 5.
• * 1.282

  Rom. 8. 26, 27. Zach. 12. 10.
• * 1.283

  Leuit. 19. 2. and 10. 2, 3.
• * 1.284

  Iam. 5. 16. Psal. 145. 19. Prou. 15. 9, 29.
• * 1.285

  Ps. 34. 15, 16, 17
• * 1.286

  Iob 11. 13, 14.
• * 1.287

  Esa. 1. 15, 16.
• * 1.288

  1. Iohn 5. 14. Iam. 4. 3.
• * 1.289

  1. Sam. 1. 15. Psalm. 25. 1. Lam. 3. 41.
• * 1.290

  Ioh. 4. 24. Prou. 23. 26. Ier. 29. 13.
• * 1.291

  Psal. 145. 18.
• * 1.292

  Psal. 17. 1. and 119. 7.
• * 1.293

  Hos. 7. 13, 14.
• * 1.294

  Leuit. 10. 2, 3.
• * 1.295

  Jer. ••2. 40. Psal. 86. 11.
• * 1.296

  1. Cor. 14. 15. 1. Chro. 28. 29.
• * 1.297

  Iohn. 17. 3. & 1. 18. Matth. 11. 27. Esa. 65. 24. Dan. 9. 23. Psal. 65. 2.
• * 1.298

  Rom. 8. 26, 27.
• * 1.299

  Iam. 4. 2, 3.
• * 1.300

  Matth. 7. 11.
• * 1.301

  1. Iob. 5. 14.
• * 1.302

  Heb. 11. 6.
• * 1.303

  Rom. 14. 23.
• * 1.304

  Eph. 2. 18.
• * 1.305

  Jam. 5. 16.
• * 1.306

  Heb. 4. 16. & 10. 22.
• * 1.307

  Mat. 7. 7. Ioh. 16. 23.
• * 1.308

  1. Tim. 2. 8. Iam. 1. 5, 6, 7. 1. Ioh. 5. 14, 15.
• * 1.309

  Gen. 18. 27. & 32 10. Psal. 22 6. Esa. 6. 22. Luk 15. 21. Luk. 18. 13. 1. Tim. 1. 15.
• * 1.310

  Esa. 66. 2. Psal. 34. 18. Esa. 57. 15. Psal. 51. 17. Psal. 9. 12. & 10. 17.
• * 1.311

  Psal. 2. 11:
• * 1.312

  Psal. 5 7.
• * 1.313

  1. Cor. 14. 40.
• * 1.314

  Psal. 51. 14, 15. & 71. 23, 24. & 119. 171. Hos. 14. 2.
• * 1.315

  Matth. 6. 6.
• * 1.316

  Rom. 10. 10. Dan. 6. 10.
• * 1.317

  1. Sam. 1. 13. Nehem. 2. 4.
• * 1.318

  Dan. 9. 17, 18, 19.
• * 1.319

  Mark. 14. 39.
• * 1.320

  Mat. 6. 7, 8, 9.
• * 1.321

  Math. 23. 14. Eccles. 5. 2.
• * 1.322

  Math. 6. 8.
• * 1.323

  Pro. 10. 19.
• * 1.324

  1. King. 8. 22. to 54.
• * 1.325

  1. Thes. 5. 17. Ephes. 6. 18. Col. 4. 2.
• * 1.326

  Esa. 26. 16.
• * 1.327

  Math. 6. 9. Luk. 11. 2.
• * 1.328

  Hos. 14. 2.
• * 1.329

  Gen. 32. 9. 2. Sam. 22 2. 1. King. 8. 23. Dan. 9. 4. Act. 4. 24. Ioh. 17. 1, 2, &c.
• * 1.330

  Eccl. 5. 1.
• * 1.331

  Rom. 8. 15.
• * 1.332

  Mark. 11. 24.
• * 1.333

  Iosh. 24. 25.
• * 1.334

  Psal. 101. 3.
• * 1.335

  Math. 18. 20.
• * 1.336

  Psal. 127. 1, 2.
• * 1.337

  Iam. 5. 13.
• * 1.338

  Psal. 95, 1, 2.
• * 1.339

  Psal. 100. 1, 2.
• * 1.340

  Psal. 81. 3. & 47. 6. & 68. 4. Esa. 42. 10.
• * 1.341

  Ier. 20. 13.
• * 1.342

  Eph. 5. 19. Iam. 5. 13.
• * 1.343

  2. King. 3. 15.
• * 1.344

  Psal. 50. 23.
• * 1.345

  Vers. 13. 14. Apoc. 5. 9. & 14. 3.
• * 1.346

  Eph. 5. 19.
• * 1.347

  Col. 3. 16.
• * 1.348

  Psal. 138.
• * 1.349

  Aug. Confess. lib. 10. cap 33.
• * 1.350

  Aug. enarrat. in Psal. 18.
• * 1.351

  Psal. 119. 105. Psal. 19. 7, 8. Pro. 1. 4.
• * 1.352

  2. Cor. 1. 1.
• * 1.353

  1. Cor. 7. 20, 24.
• * 1.354

  Tit. 1. 15. Pro. 21. 27. verse 4.
• * 1.355

  Psal. 1. 3. & 112. 1, 2. &c. Psal. 128. 1.
• * 1.356

  Hab. 11. 6. Iohn 15. 5. Rom. 14. 23.
• * 1.357

  Hab. 2. 4.
• * 1.358

  1. Cor. 13. 5. Gal. 5. 13.
• * 1.359

  1. Cor. 10. 31.
• * 1.360

  Phil. 3 20. Col. 3. 1, 2.
• * 1.361

  Mat. 22. 2, 3, 4.
• * 1.362

  Aristippus apud Plut. de tran∣quil. animi.
• * 1.363

  1. Tim. 4. 5.
• * 1.364

  Col. 3. 17.
• * 1.365

  Pro. 10. 22.
• * 1.366

  Deut. 8. 13, 18.
• * 1.367

  Job 1. 21.
• * 1.368

  1. Sam. 2. 8. Psal. 113. 7.
• * 1.369

  Gen. 13. 5, 6.
• * 1.370

  Gen. 26. 3, 12.
• * 1.371

  Gen. 32. 10.
• * 1.372

  Psal. 127. 1, 2.
• * 1.373

  Hag. 1. 6, 9.
• * 1.374

  Pro. 10. 22.
• * 1.375

  Col. 3. 23, 24.
• * 1.376

  Psal. 37. 5.
• * 1.377

  Mat. 6. 25, 28.
• * 1.378

  Act. 24. 16.
• * 1.379

  Heb. 13. 18.
• * 1.380

  Phil. 4. 12.
• * 1.381

  Heb. 13. 5. 1. Tim. 6. 6.
• * 1.382

  Christian war∣fare 2. part. l. 2. cap. 19.
• * 1.383

  Gen. 32. 10.
• * 1.384

  Hab. 1. 16.
• * 1.385

  1. Cor. 4. 7.
• * 1.386

  Col. 3. 23, 24.
• * 1.387

  1. Thes. 4. 6.
• * 1.388

  Iob 5. 7. Gen. 2. 15.
• * 1.389

  Gen. 3. 19.
• * 1.390

  Pro. 6. 6.
• * 1.391

  1. Thes. 4. 11.
• * 1.392

  Eph. 4. 28.
• * 1.393

  1. Cor. 15. 10. 1. Thes. 2. 9. & 2. Thes. 3. 7, 8, 9.
• * 1.394

  Iohn 9. 4.
• * 1.395

  Iohn 4. 34.
• * 1.396

  Matth. 20. 6.
• * 1.397

  Psal. 4. 6.
• * 1.398

  Pro. 14. 23.
• * 1.399

  Pro. 12. 24.
• * 1.400

  Pro. 22. 29.
• * 1.401

  Pro. 24. 27.
• * 1.402

  Pro. 12. 11. & 28. 19. Pro. 10. 4. & 20. 13.
• * 1.403

  Pro. 13. 11.
• * 1.404

  Eccl. 5. 12. Pro. 26. 14.
• * 1.405

  Mat. 25. 34, 35. 1. Tim. 6. 18, 19. Pro. 21. 25, 26.
• * 1.406

  Eph. 4. 28.
• * 1.407

  Psal. 128. 1.
• a 1.408

  Pro. 6. 6.
• b 1.409

  Pro. 26. 13, 14, 15.
• c 1.410

  Matth. 20. 6.
• d 1.411

  Rom. 12. 11.
• e 1.412

  Pro. 18 9.
• * 1.413

  Eph. 4. 28.
• * 1.414

  Matth. 25. 26.
• * 1.415

  2. Thes. 3. 11, 12.
• * 1.416

  1. Tim. 5. 12, 13.
• * 1.417

  Pro. 6. 11.
• * 1.418

  Pro. 28. 19.
• * 1.419

  Pro. 30. 8, 9.
• * 1.420

  Eph. 4. 28.
• * 1.421

  Ezech. 16. 49.
• * 1.422

  Exod. 32. 6.
• * 1.423

  2. Sam. 11. 2.
• * 1.424

  Pro. 10. 4. Pro. 13. 4.
• * 1.425

  Pro. 20. 4, 13. & 6. 11. & 24. 30, 34.
• * 1.426

  Pro. 19. 15.
• * 1.427

  2. Thes. 3. 10.
• * 1.428

  Pro. 22. 7.
• * 1.429

  Pro. 12. 24.
• * 1.430

  Mat. 25. 26, 30.
• * 1.431

  Iob 5. 7.
• * 1.432

  1. Tim. 5. 14. Pro. 31. 27.
• * 1.433

  Ezech. 16. 49.
• * 1.434

  Mat. 25. 20, 21.
• * 1.435

  2. Thes. 3. 6, 10.
• * 1.436

  Psal. 37. 3. 5. Pro. 26. 3. 1. Pet. 5. 7.
• * 1.437

  Mat. 4. 4.
• * 1.438

  Jam. 5. 1, 3.
• * 1.439

  Mat. 25. 41.
• * 1.440

  Treatise of Almes, or the Plea of the poore.
• * 1.441

  Ioh. 4. 34.
• * 1.442

  Heb. 4. 15.
• * 1.443

  Ioh. 4. 6, 8.
• * 1.444

  Mark. 6. 31.
• * 1.445

  Rom. 14. 23.
• * 1.446

  Psal. 104. 15.
• * 1.447

  Intermissio vt aruis sic ingenijs prodest.
• * 1.448

  Aquin. secunda secundae quaest. 168. art. 2.
• * 1.449

  Iudg. 14. 12, 13.
• * 1.450

  1. King. 4. 33.
• * 1.451

  Caueamu•• ne dum relaxare animum volu∣mu••, soluamus omnem harmo∣niam quasi con∣centū quendam bonorum operū. Ambr. de offic. cap. 20.
• * 1.452

  Eccl. 2. 8.
• * 1.453

  Ps. 137. 1, 2, 3.
• * 1.454

  Nehem. 7. 67.
• * 1.455

  2. Sam. 1. 18.
• * 1.456

  Rom. 14 23.
• * 1.457

  Rom. 14. 15, 21.
• * 1.458

  Ecclus. 3. 27.
• * 1.459

  1. Cor. 10. 31.
• * 1.460

  Ioh. 4. 34.
• * 1.461

  Heb. 13. 18.
• * 1.462

  Dandum est ali∣quod interuallū animo; ita tamen vt non resolua∣tur, sed vt re∣mittatur. Senec. Epist. 15.
• * 1.463

  1. King. 11. 4.
• * 1.464

  Pro. 23. 26.
• * 1.465

  Eccles. 2. 2, 3.
• * 1.466

  Sint exercitatio∣nes & faciles & breues, qui cor∣pus & sine mora laxent & tem∣pori parcant, cuius praecipuè ratio habenda est. Quicquid fa∣cies, citò redi à corpore ad ani∣mum, &c. Sen. Epist. 15. 1. Cor. 10. 7.
• * 1.467

  Eph. 5. 16.
• * 1.468

  Heb. 4. 1. Mark. 13. 35.
• * 1.469

  2. Cor. 5. 10. Math. 12. 36.
• * 1.470

  Apoc. 18. 7. Luk. 6. 25.
• * 1.471

  Gal. 5. 17. Rom. 8. 12, 13. 1. Pet. 2. 11. Gal. 5. 13.
• * 1.472

  1. Thes. 5. 22.
• * 1.473

  Phil. 4 8. Pro. 22. 1. Eccl. 7. 1.
• * 1.474

  Rom. 14. 15, 21.
• * 1.475

  Eccl. 3. 1, 4.
• * 1.476

  2. King. 3. 15.
• * 1.477

  Pro. 31. 6, 7.
• * 1.478

  Esa. 58. 11, 12, 13.
• * 1.479

  Exod. 33. 5.
• * 1.480

  Esa. 22. 12.
• * 1.481

  Amos 6. 5, 6, 7.
• * 1.482

  Eph. 5. 11.
• * 1.483

  2. Tim. 3. 4.
• * 1.484

  Esa. 5. 12.
• * 1.485

  Virgil. Eclog. 1. Deus nobis haec otia fecit; nam{que} erit ille mihi semper Deus, &c.
• * 1.486

  Pro. 21. 17.
• * 1.487

  Psal. 69. 22.
• * 1.488

  Iob 1. 5.
• * 1.489

  Gen. 1. 26. to 30. & 9. 3.
• * 1.490

  Tit. 1. 15.
• * 1.491

  1. Tim. 4. 1, 3.
• * 1.492

  1. Tim. 4. 3, 4, 5.
• * 1.493

  1. Sam. 9. 13.
• * 1.494

  Act. 27. 34, 35. Mark. 6. 41. Matth. 26. 26. Luk. 24. 30, 31.
• * 1.495

  Matth. 4. 4.
• * 1.496

  Leuit. 26. 26. Ezech. 4. 16, 17. & 5. 16.
• * 1.497

  Dios••or. l▪ 7. c. 2.
• * 1.498

  Psal. 114 27, 28. & 145▪ 16.
• * 1.499

  Esa. 1. 3.
• * 1.500

  Ioh. 6. 27.
• * 1.501

  Psal. 23. 5.
• * 1.502

  Luk. 5. 29.
• * 1.503

  Ioh. 2. 7.
• * 1.504

  Heb. 13. 2.
• * 1.505

  Pro. 5. 15, 16.
• * 1.506

  Ioel 2. 26.
• * 1.507

  Clem. Alex. pae∣dagog. l. 2. c. 1.
• * 1.508

  Gen. 43. 34. Ioh. 2. 10. Psal. 104. 15. Esa. 5. 18, 19. Hag. 1. 6.
• * 1.509

  Pro. 23. 29, 30. & 25. 16. & 31. 4, 5, 6, 7. Luk. 21. 34.
• * 1.510

  Plures quippe sunt (scili••et virgines) quae cum vino sint sobriae, ciborum largitate sunt ebriae, &c. Hier. ad Eustoch. de custod. virg.
• * 1.511

  Cum Graeci gu∣losos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ap∣pellarunt, benè mihi videntur eorum finem sig∣nificasse, vt qui eos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 h. e. a salute alienos intellexerint. Clemens. paedag. lib. 2. cap. 1.
• * 1.512

  Luk. 16. 19.
• * 1.513

  Sunt tibi quoti∣diana ieiunia, & refectio satieta∣tem f••giens, &c. Hyer. ad Eustoch.
• * 1.514

  Eccl. 10. 17.
• * 1.515

  Luk 21. 34, 36.
• * 1.516

  Ad orationem tibi nocte ••er∣genti non indi∣gestio ructum fa¦ciat, sed inita••, Hier ad Eustoch. Non est ergo om∣nino à varijs ci∣bis abstinendum: Sed in ijs non est studium ponen∣dum. Clemens paedag. l. 2. c. 1.
• * 1.517

  Cum corpus re∣fectionis dele∣ctatione resolui∣tur, cor ad inane gaudium relexa∣tur. Gregor.
• * 1.518

  Luk. 16. 19.
• * 1.519

  1. Tim. 5. 23.
• * 1.520

  Citò enim addu∣cuntur vt ea fa∣ciant quae non licent, qui faci∣unt omnia quae licent. Clemens paed. l. 2. c. 1. Solus in illicitis non cadit, qui se aliquando & à licitis cautè re∣stringet. Greg. in Moral. Exod. 19. 12.
• * 1.521

  Clem. Alex. paed. l. 2. c. 1.
• * 1.522

  Plutarch. de garrulitate.
• * 1.523

  Qui ese is vtun∣tur vilissimis, sunt robustiores, saniores & gene∣rosiore••; vt fa∣muli dominis, a∣gricolae possesso∣ribus; & non so∣lum fortiores, sed etiam prudentio∣res, vt Philoso∣phi diuitibus. Clem. pa dog. l. 2. c. 1.
• * 1.524

  1. Tim 6 6, 8. Phil. 4. 12.
• * 1.525

  Eccl. 2. 24.
• * 1.526

  Psal. 104. 15.
• * 1.527

  Act. 2. 46.
• * 1.528

  Eccles. 2. 2.
• * 1.529

  Phil. 4. 4.
• * 1.530

  Matth. 6. 33.
• * 1.531

  Iob 31. 16, 17.
• * 1.532

  Act. 2. 46.
• * 1.533

  1. Cor. 11. 17.
• * 1.534

  Phil. 3. 15, 16.
• * 1.535

  Luk. 14. 12, 13.
• * 1.536

  Iob 31. 16, 17.
• * 1.537

  Mat. 25. 35, 36.
• * 1.538

  Nehem. 8. 18.
• * 1.539

  Hest. 9. 22.
• * 1.540

  Iohn 6. 12.
• * 1.541

  Exod. 16. 15. Joh. 6. 31.
• * 1.542

  Hab. 1. 16.
• * 1.543

  Hos. 2. 8.
• * 1.544

  Ʋers. 9. 10. 11.
• * 1.545

  Deut. 8. 10, 11.
• * 1.546

  Matth. 26. 30.
• * 1.547

  Matth. 12. 45.
• * 1.548

  2. Sam. 11. 1, 2.
• * 1.549

  Pro. 23. 26.
• * 1.550

  Psal. 86. 11. Ier. 31. 33. & 32. 40.
• * 1.551

  Psal. 42. 1, 2. & 84. 1, 2. Ps. 119. 97, 103. & 17. 15. Psal. 131. 2.
• * 1.552

  1. Pet. 2. 1.
• * 1.553

  Mat. 5. 6.
• * 1.554

  1. Cor. 5. 10.
• * 1.555

  Mat. 10. 26, 27.
• * 1.556

  Mat. 24. 51.
• * 1.557

  Psal. 4. 4.
• * 1.558

  Psal. 45. 1.
• * 1.559

  Mat. 6. 6.
• * 1.560

  Eccl. 4. 9, 10.
• * 1.561

  Gen. 3. 1.
• * 1.562

  Gen. 39. 11.
• * 1.563

  Gen. 19. 30, 31.
• * 1.564

  Matth. 4.
• * 1.565

  Iam. 1. 12, 13.
• * 1.566

  Micah 2. 1.
• * 1.567

  Gen. 2. 18.
• * 1.568

  Eccl. 4. 9, 10.
• * 1.569

  Heb. 10. 24, 25.
• * 1.570

  1. Cor. 12. 1.
• * 1.571

  Vers. 15. 25, 26.
• * 1.572

  Iude vers. 23.
• * 1.573

  Ʋers. 20.
• * 1.574

  Jam. 5. 20.
• * 1.575

  1. Cor. 13. 4, 5, 6, 7.
• * 1.576

  Matth. 5. 16.
• * 1.577

  1 Pet▪ 2. 12.
• * 1.578

  1. Thes. 2. 10.
• * 1.579

  1. Thes. 5. 22, 23.
• * 1.580

  Phil. 4. 8, 9.
• * 1.581

  Tit. 2. 12. & 1. 8.
• * 1.582

  Rom. 13. 8, 10. Col. 3. 14.
• * 1.583

  1. Pet. 3. 8.
• * 1.584

  Rom. 12. 15. Phil. 3. 16.
• * 1.585

  Rom. 12. 16.
• * 1.586

  Rom. 12. 17, 21.
• * 1.587

  Col. 3. 12, 13.
• * 1.588

  Mat. 10. 33.
• * 1.589

  1. Pet. 4. 4.
• * 1.590

  Phil. 2. 15.
• * 1.591

  Tit. 2. 7, 8.
• * 1.592

  1. Pet. 3. 15, 16.
• * 1.593

  Eph. 4. 1.
• * 1.594

  Matth. 5. 16.
• * 1.595

  1. Pet. 2. 11, 12.
• * 1.596

  Rom. 12. 17.
• * 1.597

  Iam. 1. 20.
• * 1.598

  Rom. 12. 18.
• * 1.599

  Hab. 12. 14.
• * 1.600

  Rom. 14. 19.
• * 1.601

  Apoc. 2. 2.
• * 1.602

  Act. 27. 35.
• * 1.603

  Col. 4. 6.
• * 1.604

  Eph. 4. 29.
• * 1.605

  Dan. 12. 3.
• * 1.606

  Iam. 5. 19, 20.
• * 1.607

  Heb. 3. 13.
• * 1.608

  1. Thes. 5. 14, 11.
• * 1.609

  Esa. 35. 3. Heb. 12. 12.
• * 1.610

  Iob 4. 4, 5.
• * 1.611

  Esa. 50. 4.
• * 1.612

  Rom. 15. 14.
• * 1.613

  Ios 22. 16.
• * 1.614

  1. Sam. 1. 14.
• * 1.615

  1. Sam. 2. 22.
• * 1.616

  Matth. 7. 1, 2.
• * 1.617

  Leuit. 19. 17.
• * 1.618

  Luke 17. 3.
• * 1.619

  Nehem. 13. 23.
• * 1.620

  1. Cor. 15. 33. Eph. 4. 29. Eph. 5. 4.
• * 1.621

  Psal. 12 2.
• * 1.622

  Pro. 30 8. Tit 3. 9.
• * 1.623

  Matth. 12. 36.
• * 1.624

  Col. 4. 6.
• * 1.625

  Pro. 25 11.
• * 1.626

  Esa. 50. 4. Eccl. 12. 10.
• * 1.627

  Pro. 22. 17, 18.
• * 1.628

  Pro. 7. 24. &. 8. 6.
• * 1.629

  Iam. 1. 19.
• * 1.630

  Eccles. 12 11.
• * 1.631

  Matth. 25.
• * 1.632

  Rom. 12. 16.
• * 1.633

  Iohn 21. 15.
• * 1.634

  Act. 26. 28, 29.
• * 1.635

  Matth. 7. 6.
• * 1.636

  Pro. 14. 7.
• * 1.637

  Phil. 2. 15.
• * 1.638

  Psal. 119.
• * 1.639

  Pro. 10. 21.
• * 1.640

  Pro. 18. 20, 21.
• * 1.641

  Pro. 13. 2.
• * 1.642

  Mat. 12 36, 37.
• * 1.643

  Phil. 3. 17.
• * 1.644

  Heb. 13 7.
• * 1.645

  1. Cor. 11. 1.
• * 1.646

  1. Cor. 9. 19. to 22.
• * 1.647

  1. Cor. 11. 33.
• * 1.648

  Heb. 10. 24.
• * 1.649

  Heb. 13. 18.
• * 1.650

  Micah 7. 2.
• * 1.651

  1. Thes. 4. 6.
• * 1.652

  Psal. 5. 6.
• * 1.653

  Zach. 8. 16. Psal. 15. 2.
• * 1.654

  Ʋers. 4.
• * 1.655

  Pro. 21. 6.
• * 1.656

  Pro. 13. 11.
• * 1.657

  Apoc. 22. 15. & 21. 8.
• * 1.658

  Pro. 10. 2.
• * 1.659

  Amos 2. 6. Esa. 5. 23. Esa. 1. 23.
• * 1.660

  Eccle. 7. 16.
• * 1.661

  Pro. 11. 26.
• * 1.662

  Pro. 20. 14.
• * 1.663

  1. Thes. 4. 6.
• * 1.664

  Mark. 8. 36.
• * 1.665

  Esa▪ 59. 15.
• * 1.666

  Ios. 8. ••5. & 24. 15.
• * 1.667

  Psal. 101.
• * 1.668

  Hest. 4. 16.
• * 1.669

  Col. 4. 15.
• * 1.670

  1. Cor. 14. 35.
• * 1.671

  Gen. 18. 19.
• * 1.672

  Eph. 6. 5, 6, 7, 8. Col. 3. 22, 23, 24.
• * 1.673

  Gen. 24. 52, 56. Gen. 30. 27. & 39. 3, 22. Act. 10. 2, 7, 23.
• * 1.674

  Ier. 10. 25.
• * 1.675

  Heb. 2. 13.
• * 1.676

  Luke 10. 42.
• * 1.677

  Heb. 5. 12.
• * 1.678

  Iohn 21. 15.
• * 1.679

  1. Cor. 14. 19.
• * 1.680

  1. Cor. 2. 2, 3.
• * 1.681

  Chap. 9. 22.
• * 1.682

  Pro. 1. 4, 5.
• * 1.683

  Deut. 4. 9. & 6. 7. Exod. 12. 26.
• * 1.684

  Psal. 78. 5, 6.
• * 1.685

  Marke 10. 14.
• * 1.686

  Luk 2. 46.
• * 1.687

  Joh. 15. 13. The second reason drawne from the loue of parents.
• * 1.688

  1. Tim. 6. 6. and 4. 8.
• * 1.689

  Prou. 22. 6.—nunc adhibe puro pectore verba ••••cr. nunc te melioribus offer. Quo semel est imbutarecens seruabit odorem Testadiu. Horat. ad Lol∣lium. epist. lib. 1. ep. 2.
• * 1.690

  Prou. 14. 18.
• * 1.691

  1. Cor. 6. 20. Psal. 127. 3.
• * 1.692

  Gen. 4. 1, 2.
• * 1.693

  Gen. 18. 19.
• * 1.694

  1. Chro. 28. 9. Pro. 30.
• * 1.695

  Pro. 4. 3, 4.
• * 1.696

  2. King. 12. 2.
• * 1.697

  Heb. 6. 2.
• * 1.698

  2. Tim. 1. 5.
• * 1.699

  Eph 2. 10. Luk. 1. 74. Deut 28. 14. Deut. 12. 32.
• * 1.700

  Ioh. 4. 22.
• * 1.701

  Psal. 76. 11.
• * 1.702

  Psal. 119. 9.
• * 1.703

  Iosh. 8. 35.
• * 1.704

  Apoc. 20. 12.
• * 1.705

  Eccles. 11. 9.
• * 1.706

  Eccles. 12. 1.
• * 1.707

  Math. 21. 15. Psal. 8. 2.
• * 1.708

  Luke 14. 21.
• * 1.709

  Ioh. 3. 16, 17, 36 Mar. 16. 16. Rom. 10. 15, 17.
• * 1.710

  1. Cor. 11. 19.
• * 1.711

  1. Ioh. 4. 1.
• * 1.712

  1. Thes. 5. 21.
• * 1.713

  1. Cor. 3. 2. Heb. 5. 12, 13.
• * 1.714

  Marke. 4. 33.
• * 1.715

  1. Pet. 3. 15.
• * 1.716

  Matth. 10. 34.
• * 1.717

  Gen. 22. & 24. 63.
• * 1.718

  Pro. 4. 4, 5.
• * 1.719

  1. King. 3. 9.
• * 1.720

  1. Pet. 3. 7.
• * 1.721

  Iob 29. 8, 9.
• * 1.722

  Rom. 13. 5.
• * 1.723

  Deut. 17. 20.
• * 1.724

  2. Chro. 19. 6.
• * 1.725

  Deut. 5. 16.
• * 1.726

  Rom. 13. 4.
• * 1.727

  Psal. 102. 6.
• * 1.728

  Rom. 13. 3.
• * 1.729

  Mat. 25. 23.
• * 1.730

  1. Sam. 2. 29.
• * 1.731

  Familiā tuā ita rege & confoue, vt te matrem magis tuorum quàm dominam videri velis. Hier. ad Celan.
• * 1.732

  In the second and third part of the Christi∣an Warfare.
• * 1.733

  Psal. 35. 37. Eccle. 3. 22. Psal. 118. 25. & 116. 12, 13. Gen. 39. 2, 23.
• * 1.734

  Luk. 15.
• * 1.735

  Deut. 6. 10, 11. & 8. 10, 11. Hos. 13. 6.
• * 1.736

  Psal. 127. 1, 2.
• * 1.737

  1. Ioh. 2. 15.
• * 1.738

  Exod. 5. 2. Esa. 10. 8. & 47. 7, 8. Psal. 10. 10. & 73. 6, 9. 2. Sam. 24. 1. 2. Chro. 32. 25. 1. Cor. 4. 7.
• * 1.739

  Psal. 10 6. Eccl. 8. 11.
• * 1.740

  Psal. 30. 6.
• * 1.741

  Eccl. 9. 1.
• * 1.742

  Luk. 14 18.
• * 1.743

  3. Epist. of Iohn. vers. 2.
• * 1.744

  Luk. 10. 41, 42.
• * 1.745

  Mat. 13. 22.
• * 1.746

  Ier. 22. 21.
• * 1.747

  Ezech. 33. 31.
• * 1.748

  1. Tim. 6. 10, 11.
• * 1.749

  1. Tim. 6. 9. Deut. 7. 25.
• * 1.750

  Math. 4. 9.
• * 1.751

  1. Cor. 1. 26.
• * 1.752

  Matth. 19. 24.
• * 1.753

  1. Cor. 7. 31.
• * 1.754

  Heb. 12. 1.
• * 1.755

  Ioh. 14. 2. Heb. 11. 9, 10.
• * 1.756

  Eccles. 5. 19.
• * 1.757

  Cap. 3. 12, 13.
• * 1.758

  Psal. 116. 12.
• * 1.759

  1. Tim. 6. 17, 18, 19.
• * 1.760

  Mat. 25. 34.
• * 1.761

  Gen. 47. 9. Psal. 39. 12 Heb. 11. 9, 13. & 13. 14. 1. Pet. 2. 11. Heb. 12. 1. Phil. 3. 20. Col. 3. 1, 2.
• * 1.762

  Luke 16. 9.
• * 1.763

  Christ. Warf. second part.
• * 1.764

  1. Pet. 3. 3.
• * 1.765

  Deut. 22. 5.
• * 1.766

  Zeph. 1. 8.
• * 1.767

  Iob 5. 7.
• * 1.768

  Hest. 5. 13.
• * 1.769

  Heb. 12. 6.
• * 1.770

  1. Sam. 3. 18.
• * 1.771

  2. Sam. 15. 26.
• * 1.772

  Mat. 26. 39, 42.
• * 1.773

  Psal. 39. 9.
• * 1.774

  Iob 39. 37.
• * 1.775

  Heb. 12. 6. Ier. 5. 3.
• * 1.776

  Esa. 53. 7.
• * 1.777

  Luk. 9. 23.
• * 1.778

  Iam. 1. 4.
• * 1.779

  Rom. 8. 18, 28. 2. Cor. 4. 17.
• * 1.780

  Iob 1. 21.
• * 1.781

  Ier. 3. 22.
• * 1.782

  1. Pet. 4. 16.
• * 1.783

  Act. 16. 25.
• * 1.784

  Mat. 5. 11, 12.
• * 1.785

  Act. 5. 41. Rom. 5. 3. 1. Thes. 1. 6.
• * 1.786

  Iam. 1. 5.
• * 1.787

  Iam. 1. 5. 2. Cor. 13. 4. Rom. 15. 5. Phil. 4. 13.
• * 1.788

  1. Cor. 10. 13.
• * 1.789

  Iam. 1. 12.
• * 1.790

  Heb. 12. 9.
• * 1.791

  Rom. 8 18.
• * 1.792

  2. Cor. 4. 17.
• * 1.793

  Esa. 30. 18.
• * 1.794

  Ʋtor hac pote∣state, & quoti∣die apud me causam dico, &c. Senec▪ de ira, lib▪ 3. cap. 36
• * 1.795

  Quantum potes, teipsum coar∣gue, &c.
• * 1.796

  Quid pulchrius hac consuc••udi∣ne excutiendi to∣tam diem, &c? S••ne••. de ira. lib. 3. cap. 36.
• * 1.797

  Luk. 12. 19, 20.
• * 1.798

  Cuiuis potest ac∣cidere quod cui∣quam potest. Sen.
• * 1.799

  2. Tim. 1. 12. Psal. 4. 8.
• * 1.800

  Esa. 26. 9. Cant. 3. 1. Psal. 119. 55.
• * 1.801

  Psal. 74. 16. Infoelix tota qui∣cunque quiescere nocte sustinet: & somnos praemia magna vocat. Ouid. Amor. El. 9.
• * 1.802

  Psal. 17. 3.
• * 1.803

  Psal. 139. 12.
• * 1.804

  Psal. 42. 8.
• * 1.805

  Psal. 88. 1.
• * 1.806

  Psal. 22. 2.
• * 1.807

  Lam. 2. 18, 19.
• * 1.808

  Luk. 22. 44.
• * 1.809

  Psal. 92. 2.
• * 1.810

  Psal. 119. 62.
• * 1.811

  Psal. 77. 6.
• * 1.812

  Psal. 63. 6.
• * 1.813

  Psal. 119. 148.
• * 1.814

  Psal. 1. 2.
• * 1.815

  Rom. 13. 11, 12, 13.
• * 1.816

  Eph. 5. 14.
• * 1.817

  1. Thes. 5. 4, 5.
• * 1.818

  Mal. 1. 13.
• * 1.819

  Inprimis autem cubilis mollitiem commoderatè et conucnienter vi∣rilem esse opor∣tet & mascu∣lam, &c. Clem. paedag. lib. 2. cap. 9. Dormiens autē homo nullus vl∣lius est pretij, non magis quàm qui non viuit. Ibidem.
• * 1.820

  Nihil temporis tam perit de vi∣ta nostra, quàm quod somno de∣putatur. Bern. ad fratres, de monte.
• * 1.821

  Pro. 6. 6. Ʋers. 9. 10, 11.
• * 1.822

  Pro. 26. 13, 14, 15, 16.
• * 1.823

  1. Thes. 5. 6, 7.
• * 1.824

  Matth. 25. 1. 2, Matth. 26. 40.
• * 1.825

  Pro. 6. 11.
• * 1.826

  Pro. 13. 4.
• * 1.827

  Pro. 20. 4.
• * 1.828

  Pro. 23. 21.
• * 1.829

  Pro. 31. 15, 21.
• * 1.830

  1. Pet. 5. 8.
• * 1.831

  Ne ergo cibi nos grauent, sed al••e∣uent, &c. Clem. paed. l. 1. c. 9.
• * 1.832

  Pro. 6. 9, 10.
• * 1.833

  Esa. 58. 13. Eccl. 5. 1. Exod. 3. 5.
• * 1.834

  1. Pet. 2. 1, 2.
• * 1.835

  Esa. 6. 9.
• * 1.836

  Esa. 1. 16.
• * 1.837

  Exod. 19. 10.
• * 1.838

  Math. 5. 23, 24.
• * 1.839

  Jer. 4. 4.
• * 1.840

  Psal. 119. 20. Psal. 42. 1, 2.
• * 1.841

  Cant. 6. 10.
• * 1.842

  Psal. 110. 3.
• * 1.843

  Psal. 84. 1, 2, 10.
• * 1.844

  Esa. 55. 1.
• * 1.845

  Act. 5.
• * 1.846

  Leuit. 27. 28. Act. 5. 4.
• * 1.847

  Gen. 1.
• * 1.848

  Psal. 92. 1, 2.
• * 1.849

  Act. 20. 7, 12.
• * 1.850

  Exod. 31. 15.
• * 1.851

  Esa▪ 58. 13.
• * 1.852

  Phil. 4. 4.
• * 1.853

  Psal. 37. 4.
• * 1.854

  Esa. 58. 13, 14.
• * 1.855

  Cant. 2. 4, 5, 6.
• * 1.856

  Rom. 8. 13. 1. Pet. 2. 11.
• * 1.857

  Psal. 84. 3.
• * 1.858

  Pro. 23. 26. Mat. 22. 39.
• * 1.859

  Esa. 58. 13.
• * 1.860

  Esa. 58. 13.
• * 1.861

  Mat. 12. 33.
• * 1.862

  Esa. 1. 12.
• * 1.863

  Chap. 29. 13.
• * 1.864

  Esa. 66. 3.
• * 1.865

  Mat. 7. 22, 23.
• * 1.866

  Mar. 1. 35, 38.
• * 1.867

  Iob. 3. 16.
• * 1.868

  Rom. 5. 8, 10. Phil. 2. 6.
• * 1.869

  Leuit. 10. 2.
• * 1.870

  Luk. 1. 78, 79.
• * 1.871

  Esa. 55. 11.
• * 1.872

  2. Cor. 2. 15, 16.
• * 1.873

  Rom. 1. 16. 2. Cor. 2. 15, 16.
• * 1.874

  Gen. 28. 16, 17.
• * 1.875

  Act. 10. 33. Esa. 66. 2. 2. Cor. 5. 20.
• * 1.876

  1. Thes. 2. 13. Luk. 10. 16.
• * 1.877

  Luk. 4. 20.
• * 1.878

  Chap. 19. 48.
• * 1.879

  1. Pet. 2. 1.
• * 1.880

  Psal. 110. 3. Esa. 2. 2. Psal. 122. 1.
• * 1.881

  Heb. 4. 2.
• * 1.882

  Num. 6. 23, 24, &c.
• * 1.883

  Luk 22. 19.
• * 1.884

  1. Cor. 11. 24, 25, 26.
• * 1.885

  2. Cor. 9. 6, 7. Heb. 13. 16. Prou. 19. 17.
• * 1.886

  Math. 25. 34.
• * 1.887

  Mat. 25. 35.
• * 1.888

  Eccl. 12. 7. Esa. 40. 6.
• * 1.889

  Iob. 4. and the 6.
• * 1.890

  Luk. 14. 15, 16 17. Iob. 7. 38, 39.
• * 1.891

  Psal. 92.
• * 1.892

  Esa. 58. 13.