Brief Directions Unto a Godly Life, Pages 50-100

Brief Directions Unto a Godly Life · Pages 50-100

p. 50Queſtion. A Queſtion here may bee moved, how the mindes and hearts of the believers are taken up uſually, ſeeing they renounce inward luſts?

Anſwer. Their thoughts are according to p. 51their divers growthes and ages, which are three.

1. The higheſt degree is old age, or the experienced eſtate, which yet is not the perfect age in Chriſt, for that ſhall not befall us till the life to come, but a fi…me, conſtant, and ſettled going on to that perfection.

2. The ſecond is the middle age in Chriſtianity, in which as young men in wreſtling, we have courage againſt our ſinfull luſts, but yet like unto them who have many foiles, wee are oftentimes cooled in our courage, though wee ſometimes prevaile, ever growing, though ſlowly.

3. The third is childhood or infancy, the loweſt and the laſt, the which is principally diſcerned by an earneſt deſire of the ſincere milke of the Word, and namely, of the promiſes of forgivenes of ſins; which although ſome of theſe deare children of God cannot with full aſſurance lay hold of; yet this p. 52their hungring deſire after it (which cannot be ſatisfied without it) with a ſenſible feare to offend God, is a true ſigne thereof.

The firſt ſort are ſuch as through long experience, and much acquaintance, with the practice of a godly life, have obtained grace to guide themſelves more conſtantly than others, and to keepe within bounds: they are much freed from this bondage, and ſeldome ſo groſſely holden under of corrupt luſts as others: which eſtate, though it be to be aimed at of all godly people, yet it is not obtained but of ſuch as have accuſtomed their minds to the heavenly courſe, and to whom good meditations and thoughts to ſhunne and avoid evill, are become a pleaſure; and are as well able to diſcerne the ſame by their underſtanding and judgement, as to have their will in good ſort at commandement to follow the good and ſhun the evill. Now theſe have their mindes uſually p. 53ſet upon ſome one or other of the infinite heavenly inſtructions, which from time to time they have treaſured up in their hearts: whereby, although they be not quickned up as they would, or deſire to be, yet they are held from much evill; they are often conſidering of Gods unutterable kindneſſe, of mans mortallity, the momentary eſtate of all things under the Sunne, the bleſſed eſtate of the Elect, the endleſſe woe of the damned, and ſuch like; they are often beholding, and meditating of God, his Majeſty, Power, Wiſdome, Eternity, Juſtice, Patience, and long ſuffering, and of his care over them; but a great part of their daily thoughts is this, how they may have a good conſcience in all things pleaſing God, and how they may be prepared for the croſſe; alſo how they may hol… …ut conſtantly the profeſſion of their hope unto the end with joy; how they may reſiſt all occaſions of evill; what lets they ſhall finde p. 54from without and within. And laſtly, how they may order well their particular actions in their callings, that they may make a good account at the end of the day, and ſo at the laſt end.

Thus the firſt ſort are exerciſed, yet not wholly freed from evill thoughts, and vaine deſires, for Paul was not, 2 Cor. 12.9. Rom. 7.24. and God will make them ſee their weakneſſe from time to time, eſpecially to ſubdue pride in them, and to hold them under.

The ſecond ſort compared to young men, are neither ſo experienced in Chriſtianity as the father, nor yet utterly unacquainted therwith, as the new-borne babes.

Theſe are eſpecially occupied in fighting againſt temptations, and reſiſting unruly luſts, Ioh. 2.4. For knowing by the light of the Scriptures, what corruptions they have in them, they watch their hearts diligently, they pray againſt them oft and earneſtly, they are alwaies p. 55in feare leſt they ſhould be overcome, and caſting how they may avoid the occaſions of ſinne, ſo that ſinne becomes odious unto them, yet not ever over-come of them, but often unſetled and diſtempered and as often renuing the covenant with the Lord to pleaſe him better; ſometime diſcouraged, but riſe againe, glad to uſe all good helps, both publike and private, and having prevailed againſt greater corruptions, are earneſtly ſet againſt the ſmaller, and ſuch as ſeeme leſſe dangerous; as the idle rovings of their braine which do not directly ſo much carry them after evill, as hinder them from good, they are holden under ſome infirmities, that they may be more humble and not forget what they were in times paſt, ſo that this ſecond age and growth in Chriſtianity is a ſtriving rather betwixt feare and hope, ſorrow and joy, than a ſuperiority over unruly affections; an eſtate ſtanding in neede of counſell and p. 56help, rather than fitted and experienced to counſell, direct & ſettle others: but the more ſure they be of their ſalvation, the more expert they ſhould be in the battell.

The third ſort compared to little Children, who hang upon the breſt and doe labour for knowledge of their Father in Chriſt, and deſire the meanes of their ſpirituall nouriſhment, 1 Pet. 2.2. their thoughts are taken up in theſe things, and their keeping themſelves that they may not offend or diſpleaſe their father; they are cheerfull while their ſmall faith is upholden, by cleaving to the promiſe; and as uncheerfull when as faith faileth, moaning, and pining if it be long wanting: where they muſt take heede of two perills.

The firſt is, leſt upon pretence of ſeeking continuance of comfort, they neglect their lawfull buſineſſe; for Satan appeareth as an Angell of light.

The ſecond, leſt in want of comfort, p. 57they be driven to any diſtruſtfull or deſperate feare; for ſo the Divell appeareth as a roaring Lyon.

Theſe muſt grow daily out of their childiſhneſſe, miſl…king all ſuch faults as they ſpy in themſelves and purge themſelves from them. With theſe the Lord dealeth moſt kindly, not ſhewing them all their corruptions at once, which were enough to diſmay them; nor how many afflictions abide them, which were like to confound them.

Thus we may ſee in theſe three degrees, how for the moſt part the purged hearts of Gods children are taken up; the weakeſt of which doe farre differ from the ſecret'ſt hypocrite, which of all unreformed, ours come neereſt them.

THus having ſpoken of inward luſts and ſinnes of the heart, and ſhewed how they are diſliked and renounced of all the believers: p. 58The like is to be ſhewed of outward ſinnes of the life, that they be abhorred and ſhunned alſo: which is the rather to be conſidered, becauſe many boaſt they have true hearts to God, when their lives are wicked; but to rejoyce either about their ſalvation, or the goodneſſe of their heart: if their behaviour be ſtained with outward wickedneſſe, and their holy profeſſion blemiſhed with open and ſhamefull ſins, is vaine: for none can be truly godly, that doth not indeavour to walke free from offenſive evills, if hee doe know them to be ſinnes, which may be ſhewed abundantly in the Scriptures by Doctrine, 1 Samuel 7.4. Hoſ. 14.9. 2 Cor. 7.1. 2 Pet. 2.20. Iam. 1.25. Rom. 6.2. By example, Ioſeph, Gen. 39.10. Moſes, Heb. 11.24. Zacheus, Luk. 19.2. of the ſinfull woman, Luk. 7.37. Theſe forſaking thoſe ſinnes which by nature they loved, and by cuſtome they had long lien in, doe plainely p. 59ſhew that they believed in Chriſt, forſaking their old ſinnes, though they were never ſo pleaſant unto them.

NOtwithſtanding the former Doctrine be moſt plaine for Scripture and reaſon, yet there are many that hope for ſalvation, and yet renounce not open ſinnes, and outward offences.

Theſe are referred to foure ſorts.

The firſt are groſſe offenders, whom every vile perſon doth ſcorne, becauſe hee doth ſee their hypocriſie by open and often committed evills, and hath Chriſtian Religion it ſelfe in meane account for their cauſe; for prophane men when they ſee any walke ſincerely indeed, & without juſt cauſe of rebuke, are little moved at their example, neither greatly reverence them, or take any good by thē, but reproach them rather; but that is becauſe they ſee ſo many, who, beſides ſome outward appearance p. 60of zeale, were little better in their lives than themſelves, and therfore they are hardned to thinke ſo of all the reſt; which wilfull blindneſſe and hardneſſe of heart, though it be a fearefull ſigne of God his vengeance to them, yet this in great part may be juſtly aſcribed to the lives of thoſe who profeſſing godlines, in their deeds deny the ſame, 2 Tim. 5, 6. for whom it had beene better they had never made any profeſſion at all, ſuch as Saul, 1 Sam. 22.18.

The ſecond ſort are ſuch as being rude and ignorant, are altogether careleſſe, flattring themſelves in that groſſe and brutiſh eſtate, who have many ſpeaches alſo ſutable to their lives, which lay open their hearts to all.

A third ſort are ſuch, as becauſe they keepe within ſome civill courſe of honeſty, and are free from groſſe crimes, thinke themſelves to be in very good eſtate, though their open faults be many: ſome of theſe (as alſo of the former) p. 61are ſometimes pricked in conſcience for ſinne, or rather for the puniſhment of it, Exod. 9.27. and ſome kind of change, Mark. 6.19. Hoſ. 6.4. Mich. 6.6. they will ſometimes make vowes and covenants to doe well, Pſal. 78.36. they wil ſharply reprove others, Pſ. 50.16. they have ſome ſudden flaſhes of grace, & yet do want true godlineſſe, and therefore have their ſentence pronounced by our Saviour, Matth. 21.31. and 5.20.

A fourth ſort of profeſſers are ſuch, as for their ſeeming zeale doe thinke ſo well of themſelves, that they cannot brooke or abide any other that differ from them in judgement, they are taunters, raylers and ſl…nderers of their Brethren; yea, moſt ſharp and uncharitable and proud cenſurers of their brethren and betters; who are ſo ſoone ripe in their owne conceit, that none is meete enough or ſufficient to teach them, ſome alſo inordinate livers. Tit. 3. worſe in p. 62their dealings than men who profeſſe no Religion, earthly, unquiet, and ſuch like.

The life thus led, is not the life which God requireth, neither are thoſe works which faith affordeth, ſo that howſoever God gathereth his Elect out of all theſe kinds, yet are none of them to be accounted as his, while their hearts abide ſtained with ſuch corruptions, or their lives defiled with ſuch treachery.

AGainſt this that hath beene ſaid, ſome will be objecting and asking, why ſuch difference is made of men? have the godly no faults? are they without infirmities? are they not like unto other men in ſinning? if it be ſo, why ſhould they be ſhoaled from the others?

I anſwer, that as for differences of men, they are put by the Lord himſelfe, both in name, converſation, and reward, Pſal. 1.2. and 50.16. 1 Theſ. 19. and the end of the p. 65Miniſtery is, to ſhoale Gods Elect and beloved ones from the World, and to bring them to his ſheepefold. Where it is demanded, if they be not partakers of the ſame ſinnes that other men are? it cannot be denied, but the godly are ſomewhat infected with common corruptions, living where Satan is; and further, it is poſſible they may alſo lie ſtill in the ſame loathſomeneſſe for a ſeaſon; but yet ſo, as it appeareth plainly, that they were not given over like wicked men: for when they come to themſelves againe, we ſee how ſtrangely they are amazed at their offence, how they tremble to thinke what they have done, and can have no peace within themſelves till they returne home againe after they are gone out of the way, and ſo are made more vigilant and wary againſt the like another time, the which of the wicked cannot be ſaid; beſides the falls of the godly are but when they are ſecure and take liberty p. 66unto themſelves, 2 Sam. 11.4. and give over to fence themſelves as they are charged, Heb. 4.1. and 3.12. As for reproachfull and flagitious falls, we muſt know, that it is poſſible for us to be preſerved from them, 2 Pet. 1.5.10. ſo was Enoch, Abraham, Caleb, and Ioſhua, with many others; but yet as many rare and deare ſervants of God have fallen into ſhamefull ſins, ſo may we: for God ſuffereth his ſervants to fall ſo dangerouſly for theſe cauſes.

1. For the humbling of them.

2. That they ſee his exceeding bountifulneſſe in pardoning ſo great ſinnes, and ſo love him the more, Luke 7.47. Iohn 21.15. and

3. That others farre weaker than they, yet faithfull, may be encouraged to beleeve that their ſinnes ſhall be pardoned, and their weake ſervice accepted of him, as 1 Tim. 1.16. which otherwiſe might be diſcouraged. Out of theſe caſes, if we hold faſt our faith, and p. 67ſtand upon our watch, wee neede not feare falling, for God taketh no pleaſure to caſt them downe who deſire to ſtand, but to raiſe up them that are fallen, Pſal. 130.3. to helpe our weakneſſe, to ſupply our wants, and to deliver us from ſuch dangers as we feare, ſo farre as it is expedient; or elſe make us able to beare them.

Now concerning infirmities, it muſt be granted, that becauſe they have ſtill a body of ſinne within them, they muſt needes be ſubject to infirmities, and this is properly a ſi…ne of infirmitie, when partly of knowledge, and more through frailety, an offence is wrought to the diſpleaſing of God: and when of ſuch a one it is committed, as becauſe he hath his heart ſanctified would not doe it; and yet becauſe the power of corruption at that time is greater in him than the ſtrength of Grace, therefore hee was forced to yeeld to it, ſo that in theſe alſo the godly doe much p. 68differ from all wicked: for it is their greateſt care that they may not fall, their greateſt ſorrow when they are overcome, and their greateſt joy, when they doe prevaile over their ſins; none of which are to be found in the wicked.

THe heart once purged, as hath before beene ſhewed, doth require great care for the keeping of it ſo in good plight afterward, Prov. 4.23. which is done by watching, trying, and purging; wee muſt watch, leſt we ſhould for the want thereof be deceived with the baits of ſinne; wee muſt examine and try it, becauſe no man can watch ſo carefully, but that much evill will creepe in; and wee muſt purge out that filthy droſſe of concupiſcence which wee finde by examining, that it ſet not our will on fire, to ſatisfie and performe the deſires thereof, Pſal. 119.9.

This indeede is no idle worke; for he that goeth about it muſt be p. 69content and glad to weane his heart from many unprofitable and wandring thoughts and deſires: and ſo ſeaſon them with holy and heavenly meditations. But wee may ſee by Scripture, Pſal. 32.4 5, 6. Heb. 10.38. and by experience, (notwithſtanding our affections be ſtrong, unruly, and moſt hardly ſubdued) wi…h what eaſe we may renounce and forſake them, and have power over our will and appetites, when our heart be thus renued and kept maſtered: Whereas the little acquaintance and ill governing of the heart, by letting it looſe to folly, wandring and needleſſe phantaſies, is that which cauſeth it to be ſurfeited with all manner of iniquity.

Againe, if our hearts be not thus carefully looked unto, wee ſhall not have them ready to any duty. And from hence it is, that many mens hearts are ſwarving uſually with vaine thoughts, even whiles they are in hearing and praying, p. 70becauſe they doe not conſtantly throughout the day watch over them: for the onelyonly way to curb our luſts, is to looke to our hearts, by it we ſhall not onelyonly have help and furtherance to worſhip God aright, but in our common actions, affaires and buſineſſe, we ſhould ſo behave our ſelves as would be a joy unto thoſe that ſhould behold us, and an ornament and beauty to the Goſpell which wee doe profeſſe.

Thus therefore wee ought to looke to our hearts in all that we doe, both keeping out evill that would enter, and purging out that which by ſtealth ſhall creep in, and not by fits onelyonly, when the good mood taketh us (which as it is too common, ſo it is moſt dangerous) but alwaies, Pſal. 1.2. 1 Eph. 5.16. which if wee ſhall doe, although our hearts being purified and cleanſed but in part, our deſires therefore cannot be all good and pleaſing to God, but unperfect, p. 71that is to ſay, many of them evill, and many which are wholly mixed with evill and corruption; yet to have our hearts thus changed but in weake meaſure, ſo as it be in truth, is a benefit of greater value than the whole World: and he that hath it, is by infinite degrees happier than the moſt gloſing profeſſor that wanteth it.

THus farre of the eſchewing of evill: Now for the doing of good.

Where firſt, certaine rules muſt bee learned and obſerved, which becauſe they are not followed, many that would gladly live well, attaine to it in no good ſort to bring it in credit with others, but meete with many unſetlings, diſcouragements, and cooling of their zeale, yea oftentimes dangerous out-ſtrayings, neither finde the going about it ſo pleaſant as toileſome and tedious. Now the generall rules are theſe.

p. 72Firſt, knowledge of dutie, with a delighting therein.

Secondly, practiſe of that which we know; which is that living by faith, or labouring to keepe a good conſcience, ſo often commended unto us in Scripture.

For the firſt, wee muſt underſtand by knowledge, ſuch an inlightening of the minde to underſtand the will of God about good evill, that wee have with it ſpirituall wiſdome, to apply and and referre the ſame to the well ordering of our particular actions; that wee reſt not in ſeeing the truth only, but approve and allow of it, as that which is fit to counſell and guide us, but yet ſo as hee that hath moſt of this, may grow, and he that hath leaſt, may not bee diſcouraged.

This knowledge muſt not bee weighed and eſteemed of us as a thing common and of no value, but loved and liked, otherwiſe no fruit will follow.

p. 73For the ſecond practice, is that ſeeking to walke worthy the Lord and pleaſe him in all things, Coloſ. 1.10. which muſt bee both inward and outward.

Inward, when as in reſolution of our mindes and deſire and purpoſe of our hearts, we are prepared and ready to bee ſet on worke, and bee imployed in any good ſervice to God or our brethren, Pſal. 119.10. Acts 11.12. this muſt bee often blowne up in us; for if this bee loſt through forgetfulneſſe, ſloth, and careleſſe negligence, or over-whelmed with ſorrow, feare, or ſuch like paſſions, or dulled and made blunt in us through lightneſſe and vanity, then are we unfit to honour God in any ſervice.

Outward, when in our lives wee expreſſe and declare the ſame, by endeavouring at leaſt to pleaſe God in one commandement as well as in another, Act. 9.3.

Thus much of the rules. The p. 74vertues which further us herein, follow.

Firſt uprightneſſe, when in a ſingle, and true heart, we love, deſire, and doe any thing, eſpecially becauſe God commandeth, and for that end, Deut. 18.13. Epheſ. 6.14. Ioh. 1.47. Many actions otherwiſe fervent enough, for want of this ſincerity, are but froth (as were the hot enterpriſes of Iehu againſt Idolaters) and cauſe them who have long pleaſed themſelves therein, to cry out of their doings (though admirable to the eyes of others) to ſay they were but hypocriſie, for many are the ſtarting holes in the den of our hearts, and many waies wee can deceive our ſelves and others alſo by falſe pretences in good actions: we muſt therefore labour that howſoever our beſt actions are mixed with corruptions, yet wee may have the ſame reioycing with the Apoſtle, that in ſingleneſſe of heart wee ſerve the Lord.

p. 75The ſecond is diligence, whereby a man is ready to take all occaſions and opportunities to the doing of ſome good, and to ſhunne idleneſſe and unprofitableneſſe, 1 Pet. 1.5.

The third is conſtancy in nouriſhing all good deſires, and holy endeauours, untill his latter yeares bee better than the former, and ſo finiſh his courſe with ioy.

By theſe two, great matters are brought to paſſe: and for want of theſe two, and through the contrary, ſloth, and inconſtant unſetledneſſe; euen the moſt of the godly doe not finde the ſweet fruit in their life which is to bee found.

Fourthly in humility and meekneſſe, all our duties muſt bee practiſed, if wee will follow Chriſt, Matth. 11.29. Theſe two are not particular vertues, which ſometimes onelyonly may hauehave uſe, but ſuch fruits of the ſpirit as neceſſarily are required in all actions, ſo that p. 76at no time humbleneſſe of minde and meekeneſſe of ſpirit may bee wanting. And therefore they are oft-times in the Scripture ſet down together, as Eph. 4.2. Co. 3.2. and ſo urged, as doth ſhew, that although there bee many goodly gifts in a man, yet if he hath not theſe, they ſhall looſe their credit and beauty amongſt thoſe which behold them, and withhold their commoditie from him who wanteth them.

By all this that hath beene ſaid, it is evident that the life of the believer is a continuall proceeding in the departing from evill, and endevouring after duties, and a ſetled courſe in repentance, and a conſtant walking with God: not an idle and uncertaine ſtumbling upon ſome good actions, whiles a great part of his life is neglected and not looked after. But ſome may ſay here, wee have a deſire to doe theſe things, but wee want power and ability. whereunto I anſwer that

p. 77The beſt deſire is in vaine, except wee have with it an aſſurance of God his favour, and helpe through faith; for it is faith that overcommeth all lets, 1 Jo. 5.4. this letteth us ſee, that he which hath ſaved us from the greateſt danger of hell, will much more ſave us from the leſſer, of being overcome of our corrupt luſts. And if any ſhall ſay, that

Saint Paul himſelfe did not finde power to overcome the body of ſinne? It is evident

The holy Apoſtle did not overcome all rebellion of the old man, to the end he might alwaies have a marke of his unworthineſſe and ſinne remayning in him, and thereby remember, that it was of onelyonly mercy that he was pardoned, and the grace of God that kept him from falling away from him; and that for both theſe cauſes he might bee abaſed and kept humble under ſo great grace as hee had received: and laſt of all, that hee p. 78might from time to time finde ſweetneſſe ſtill in the forgiveneſſe of his ſinnes.

But although hee was not perfect here as an Angell, yet was not he carryed of his luſts into groſſe iniquities, for God his grace was ſufficient for him; and ſo ſhall it be for us, if wee doe as oft and as earneſtly deſire it; for every chriſtian in his meaſure may looke for the like grace that Paul had, even ſtrength to performe in ſome good ſort the duties which ſeeme ſo difficult and impoſſible unto him.

Which is not ſo to bee underſtood, as if every godly chriſtian doth feele or obtaine this (for that might diſcourage many) but to ſhew what God his children may confidently looke for, and how their eſtate may bee bettered, and their ſpirituall liberty increaſed. For many good people doe not know what their heavenly father hath provided for them, but p. 79onelyonly receive ſo much light as whereby they ſee the way to his kingdome; according to the knowledge that they have of his will; thereafter they declare and ſhew it forth in their lives; but nothing as they might, or as ſome others doe.

THus of the rules and vertues which helpe us to the practice of a godly life. Now to ſhew wherein it doth conſiſt.

The duties are theſe. Firſt that pertaine to God.

Commandement 1.

For we muſt deſire to know him as his word doth reveale him unto us, in his nature, properties, and workes, wee muſt acknowledge it is allowed, and in heart yeeld and conſent unto the truth of thoſe things which wee know of him, that then we may ſafely and boldly p. 80beleeve in him, and cleave unto him. Thus knowing our ſelves to be ſafe under his wings, we muſt grow to put our confidence in him: and from hence will ariſe another, even by hope to looke for that helpe which in confidence we aſſure our ſelues of from the L…rd, and through this confidence and hope, wee muſt become patient in in aflictions, and ioyfull in every condition of life. Further, becauſe wee know all good things to flow unto us from God, therefore unto him wee lift up our hearts for the obtaining of thoſe things which we want; unto him, we render thanks for all bleſſings received, and are affected with all our hearts and ſtrength to love him more than all the world beſides, and deſire to enioy the more full fruition of his preſence, in the meane time walking before him in all reverence and uprightneſſe with a holy and child-like feare as doth become us.

p. 81Commandement 2.

Now beſides theſe duties of holineſſe, which wee owe directly to the perſon of God meerely or ſpirituall and inward: there are other whereby wee worſhip him outwardly.

Where is to be knowne that hee will allow of no other meanes of worſhipping him outwardly, than he hath appointed and preſcribed himſelfe in his word: As the preaching of the Goſpell, and adminiſtring of Sacraments by Miniſters lawfully called, publicke prayer, faſts, and thankſgivings, together with the cenſures of the Church. Theſe in publike. In private, there are anſwerable to theſe, as talking & conferring of the word of God, in mutual inſtructing, admoniſhing exhorting, or any way elſe which is fit for edifying; in all which duties, as in many other, that are good and godly, great care muſt be p. 82had that they bee not performed lightly, raſhly, falſly, hypocritically, and unprofitably, for that were abominable to God as a dead ſacrifice; but contrarily, wee muſt uſe them with all high reverence, being prepared rightly before; well affected in the uſing of them, and aiming at the moſt profitable end which he hath appointed, that ſo we may be approved and allowed of him.

Commandement 3.

There is alſo a further duty, that not onelyonly in time of his worſhip, but alſo in our common and uſuall ſpeech and actions, wee declare what a worthy and reverent eſtimation we have of the Lord. As by ſpeaking all good of his name, word, and workes, and in our lawfull callings, by ordering and behaving of our ſelves wiſely and graciouſly, that all which live with us may ſee that our religion is ioyned p. 83with the power of godlineſſe: and that this bee done of us in all eſtates and conditions of our life, both in proſperity and adverſity: labouring alſo to perſwade others to the ſame. Now as in all things God muſt be glorified, ſo more eſpecially in an oath, which muſt be uſed as with high reverence, ſo in truth, in righteouſneſſe, and in the beholding of Gods workes. viz. heaven and earth, with their furniture; taking ſweet feeling of God his Maieſty and beauty which ſhineth in them, reioycing with reverence that he hath given us this cleere glaſſe to behold his face in (or rather his footſtoole) which ſhould move us therefore in all our Actions to beware of hypocriſie.

Commandement 4.

VntoUnto all theſe is one more to be added, viz. that upon the ſeaventh day all our workes bee laid p. 84aſide as much as is poſſible, and the whole day to bee beſtowed in his worſhip and ſervice, and in things directly tending to the ſame.

Here for the avoyding of that tediouſneſſe in well-doing, whereunto our nature is prone, the Lord hath left us variety of holy exerciſes, viz. all publike and private duties, more freely to bee performed than at other times; which wiſe and mercifull regard of his over us, if it cannot move us to give our ſelves to practiſe this part of holineſſe, (whatſoever our excuſes bee) wee plainely ſhew, that our mindes are carnall, and that we do but favour our ſelves in worldlineſſe or prophanenes, idleneſſe, and eaſe when wee reaſon againſt it, as being too preciſe.

AFter the duties of holineſſe towards God, follow thoſe of righeouſneſſe to men, for theſe two are joyntly commanded of the Lord, and ought not of any to be p. 85diſ-joyned in practice, as they are of many; ſome delighting in the firſt, but neglecting the other; ſome following after the ſecond, and deſtitute of the former.

Now the ground roote from which all theſe duties muſt ſpring, is love towards all men, even our greateſt enemies. VntoUnto which muſt be joyned brotherly kindneſſe to Chriſtians, which is a holy and eſpeciall love of one faithfull brother towards another, 1 Pet. 2.7.

Command…ment 5.

The firſt of theſe are ſuch as be due betwixt inferiors & ſuperiors mutually, viz. in generall, that inferiours in their whole courſe honour their ſuperiours by voluntary ſubjection to them, as by Gods ordinance and appointment, and reverence them, both inwardly and outwardly; and likewiſe that ſuperiours for their parts carry themſelves towards them as brethren in p. 86all curteſie, ſaving their authority; and further alſo, that they goe before them in all innocency and example of good life.

In particular, ſome as Superiors by civill authority as Princes, others as Magiſtrates and Miniſters, to whom inferiours both ſubiects and ſervants muſt ſubmit themſelves in bearing their rebukes and receiving their corrections willingly and without reſiſtance, and in yeelding obedience to all their lawfull commands.

And they, if they bee in higher place, are to provide that the people under them may live a godly, honeſt, and quiet life. If they bee Miniſters, they are charged to be good and bountifull, iuſt and equal unto their ſervants. Some are Superiours by nature, as parents, to whom children doe owe very much, as forwardnes in imbracing their wholeſome inſtructions, reverence and obedience unto the end, the diſpoſing of their eſtate p. 87by marriage, or otherwiſe, that it be not without their conſent, and readi…eſſe to helpe their neceſſities &c. They are alſo bound to teach them from their youth, to keepe them from idleneſſe, to traine them up in ſome honeſt and lawfull trade, to governe them wiſely and kindely, to provide for their neceſſity of marriage, and to miniſter things needfull for this preſent life as they ſhall bee able, and as they may doe it religiouſly and lawfully.

Some by gifts, as chiefly the Miniſter, to whom double honour, reverence, and obedience is due, for his worke-ſake, for hee is not onelyonly a teacher, but a father.

Secondly the ſtrong Chriſtian, whom God hath endued with a liberall portion of knowledge, wiſdome, experience, and other heavenly graces, more than other of their brethren: theſe the weaker muſt not iudge raſhly, they muſt beare with their infirmities: p. 88ſo thoſe that excell in any other gifts, are to bee had in honour and account for the ſame: Some by age of the gray head and ancient in yeares, who of the younger ſort are to bee had in reverence and eſteemed, neither are we to neglect our equalls, but their dignitie and worthineſſe is to bee regarded above their owne, Rom. 12.10. Theſe duties we owe unto the perſon of our neighbour, to which muſt bee added a care to maintaine our owne reverence and credit among men, by a courſe beſeeming our holy profeſſion: now follow ſome duties towards his life.

Commandement 6.

Firſt for bodily life, it is required that our neighbour ſuſtaine no hurt by us or any of ours, as farre as we can hinder it, neither hee nor his, ſo as his life might bee made unpleaſant, yea though hee ſhould provoke us, yet we muſt ſuffer far p. 89rather then bee angry in our owne cauſe, ſeeme it never ſo weighty to us, for that is no better than folly and madneſſe: nay, further, we muſt be wiſe and carefull both in words and in deeds, to cut of all occaſions, and to avoyd all diſcord; yea, though it be with departing from ſome of our right, as Abraham did, Gen. 13.7. This innocencie is accompanied with meekneſſe, patience and long ſuffering. Alſo, he that is harmeleſſe, is gentle, tractable, and ſoone intreated, peaceable, communicable, and fit to bee lived with: but yet beſides the not hurting of men, it is further required that wee ſhould doe them good; and indeed our whole courſe ſhould be ſuch, as that wee might make eaſie as many mens burthens as wee can: to men that are in miſery, we muſt be pitifull and compaſſionate; as by ſhewing mercy unto diſtreſſed ſervants and ſuch like, whom we might oppreſſe, as being not able to reſiſt us; by viſiting p. 90the ſicke, and relieving all that are in neede; and finally, wee muſt be helpefull unto all, to procure and maintaine their welfare, ſo farre as neceſſity ſhall require, and our ability can performe. This helpfulneſſe hath adioyned unto it mercy and tender compaſſion, kindheartedneſſe and goodneſſe, and ſuch like amiable and commendable vertues.

Secondly, for the ſpirituall life of our neighbour, wee muſt give good example of life, we muſt take all occaſions of winning men to God, of confirming them that are wonne, of peace-making, of reconciling ſuch as bee at variance, of obſerving one another, and provoking to love and good workes: and finally, of inſtructing, exhorting, admoniſhing and comforting, and ſuch like duties.

p. 91Commandement 7.

After the life of our neighbour in the next place we have charge of his honeſty, or chaſtity, tha… by no meanes it be hurt or attempted by us: for the better obtaining whereof, it is required that both our mindes bee kept pure from uncleane luſts, deſires, and though…s tending to unchaſtneſſe, and our bodies in honour, free from all executing of all ſuch uncleane deſires by any ſtrange pleaſure, which God condemneth, and therefore that all the parts of our body bee kept continent as well as the face, eies, eares, tongue, hands and feet bee carried from ſuch occaſions as may leade us thereunto: And this is commanded both to unmarried and married.

p. 92Commandement 8.

Another part of righteous dealing with our neighbour is, that they bee not iniured by us in their goods: ſo that where the caſe is plaine, that any thing is another mans, wee cannot ſo much as lay claime to it; but God is deſpiſed of us; but if there be a controverſie, then in ſome caſes we ought to forgoe ſome part of our right for peace ſake; but if the doubt doth ariſe by the ſubtilty of either parthe damage ought to fall on them from whom it came, and if it be otherwiſe ſo difficult, that it cannot betwixt themſelves be determined, let other men of wiſdome take it in hand, or at the fartheſt, if ſuite of Law cannot bee avoided, let it be proſecuted in love. This muſt be obſerved in generall: but there are ſpeciall duties according to the divers ſtates of men; for ſome are meerely poore men, and by p. 93God his appointment, doe live by almes: others can in ſome ſort partly maintaine themſelves, but not without the helpe of others, by borrowing of them. And the third ſort is able to lend, or to give, or to doe both.

1, For the firſt ſort, they knowing that their poore eſtate is allotted them of God, they are to live in it with contentation; which contentedneſſe, will flow from the aſſurance of the favour of God in Chriſt Ieſus; they muſt not grudge in any ſort at the aboundance of other men, but acknowledge them as the inſtruments and hand of God, whereby hee miniſtreth to their nec…ſſities, for the which alſo they muſt be thankefull, and take encouragement from thence to live godly and obediently, remembring alſo, that as much as they bee able, and their bodily infirmities of age, blindneſſe, lameneſſe, and ſuch other will ſuffer them, that they ſhun idleneſſe, and p. 94all evill and unprofitable paſſing the time.

2 For the ſecond ſort, they muſt not borrow without need, as to maintaine themſelves in play, or idleneſſe, or ſimply to make againe of it either by Vſury, or by taking more dealing into their hands, than their ability will ſerve unto; and when they have lawfully borrowed, they muſt carefully purpoſe, and faithfully endeavour the reſtoring of that which they have borrowed at the day appointed, and that with thanks; the contrary whereof, is both a ſinne againſt God, being a kinde of theft, and an iniurie to thoſe that have neede to borrow; for a chiefe cauſe of little lending, is evill paying.

3. As touching the third ſort, thoſe that are more able, they muſt regard both thoſe duties which concerne giving and lending, and alſo thoſe rules of righteous dealing, which they muſt follow in p. 95getting, increaſing and uſing their goods, They muſt give freely and cherefully for charity and conſcience ſake, as the neceſſity of the poore requireth, and their ability will give leave.

They muſt lend alſo freely to ſuch a borrower as is before deſcribed, not onelyonly for the appointed time; but if neceſſity urgently requireth for further ſpace, nay, ſometimes to the forgiving either of all, or ſome part of it. That men may be inabled to this duty, they muſt be moderate in waſtefull expences upon themſelves, or others, where they need not, neither doth any charity binde them.

In ſuretie-ſhip they muſt not be raſh, neither may we bee ſo hard, but to know and approve Chriſtians, ſo farre as we are able to beare the burthen, wee may with good advice bee helpefull even in this kinde.

Now as for our common dealings, p. 96wee muſt firſt ſee that our calling be lawfull, then that wee deale lawfully in every part of it, that righteouſneſſe may be preſerved by us, in buying and ſelling, hireing and letting, and in partnerſhip, &c. Care muſt be had, that one party alone be not regarded, but indifferency uſed (as much as may be) for the mutuall good of both: and therefore Vſury, wherein the common benefit of both is not regarded, is altogether unlawfull.

Concerning Annuities, they are of two ſorts, the one is a yeerely ſum of money for yeeres, when the ſeller hath no ſuch Annuitie, but as he hopeth to make it by his labour and commodities. The other is a certaine revenew, rent, or part of rent, which hee injoyeth, and is willing to forgoe it.

The firſt kinde is full of danger, much like forehand bargaines about Hoppes, Corne, &c. which ſeldome ends without j…rs and controverſies, neither ought p. 97to be made, but of thoſe who are both able to beare, and willing to ſtand to the uttermoſt of the hurt which may, befall men; it is not therefore ſafe for thoſe that are wiſe and peaceable, to meddle with this firſt kind of Annuities.

The ſecond kinde is not unlawfull, howſoever it may be often abuſed on the ſellers behalfe, by fraudulent and crafty dealing on the behalfe of the buyer, when hee taketh advantage of the others neceſſity, and ſo grinding and griping him worſe than if he had tooke ten in the hundred; for the redreſſing whereof, it is to be knowne, that the buyer of ſuch an Annuitie, if it be of a rich man, ſo as there be plain-dealing, may ſafely enjoy the benefit which the other off…reth; but if it be of a poore man, or one that is in debt, hee muſt give the uttermoſt value without ſeeking advantage; a good token whereof he ſhall ſhew, if hee be willing to releaſe him afterwards at his deſi e.

p. 98Finally, that all may come by and inioy their right, truth in words, equity in deeds, and ſimple meaning in purpoſes and thoughts, muſt be firmely and conſtantly retained; and where that hath not beene practiſed, full reſtitution is to bee made.

Commandement 9.

As to the perſon and goods of our neighbour; ſo to his name alſo, there are many duties belonging.

As that were ioyce in our neighbours credit, and ſorrow for their infirmities, to hope with patience for better things, to cover their faults through love, of whom we have hope, yet not by flattery or diſſembling, but by Chriſtian admonition and rebuke, not to bewray a ſecret, when it may ſafely and without diſpleaſing of God bee kept in; for every truth is not alwayes to be uttered, though all p. 99kind of lying and ſlaundering be at all times to bee abhorred; their faults we muſt not ſpeak of after any manner, except firſt we have uſed all meanes that wee can to amend them, and then they are with a kind of unwillingneſſe, and loving faithfulneſſe to be opened; onelyonly to ſuch as are likeſt and fitteſt to reforme them, and not to pleaſe our ſelves therein; neither to admit of all reports, but thoſe onelyonly that have ſome certainety. We are farther required to uphold and defend the good name of our neighbour, to give teſtimony alſo unto him by word and writing. And finally, it is our duty and uprightneſſe of heart and kindneſſe, to interpret all ſuch ſayings and doings as may bee well taken in the beſt part, rather cenſuring our ſelves truly, than others raſhly yet not to be fooliſhly credulous, as to iudge well of them which give open teſtimony of their badde and prophane hearts.