Christian Advice to Old and Young Rich and Poor, Tract (1 of 2)

Christian Advice to Old and Young Rich and Poor · Tract (1 of 2)

p. 1To My dear Relations, Friends and Acquaintance, eſpecially in the Counties of Kent, London, Middleſex, Hertford and Eſſex. T. M. heartily wiſheth Grace, Mercy and Peace, from God the Father, and from our Lord Jeſus Christ, with a daily encreaſe thereof.

DEAR FRIENDS:

YOu have been loving, kind and reſpective unto me and mine; and now being Aged, drawing near unto ſeventy, I am very deſirous to leave with you a few lines, inſtead of a worldly Legacy, (which p. 2I am ſure many of you need not, nor deſire) as a Teſtimony of my thankfulneſs, unfeigned love, due reſpects, and hearty deſire of your real good, temporal and eternal: that they may be preſent with you, and ſpeak unto you, when I cannot come at you, or am gone from you into the place of ſilence: and therefore I have been deſirous to publiſh theſe lines; (the ſubſtance of which, for the moſt part, being the fruit of ſome hours thoughts in my bed,) and in a very plain phraſe and method, being intended for the meaneſt and weakeſt capacities, as well as others. And though it be but as Goats-hair towards the building of the Tabernacle, yet notwithſtanding may, (and I hope in the Lord, will, through his bleſſing) help alſo others memories, ſtir up their affections and hearts to a more ſerious walking in the good way of holineſs and righteouſneſs; which will bring to heaven, and eternal happineſs. Into which way, I am fully perſuaded, p. 3many of you are already entred and walking; but I cannot ſay ſo of all to whom this is intended and offer'd, and therefore hope you will not be offended, though I do adde divers directions for the better information, inſtruction, and direction of others, towards the more eaſie getting, preſerving and increaſing ſound knowledge, true and living grace, to enable for the right uſe of the Sacrament of the Lords Supper, too much neglected by many, and all other Ordinances of Chriſt: and eſpecially to be prepared to live and dye holily, comfortably, and happily; which, next to the glorifying of God, is the great buſineſs which we have all to do, while we are here in this world, and for which end we came into the world, and God hath given us life, the uſe of reaſon, and underſtanding, and the Word and Sacraments, the means of grace and ſalvation; which if any do neglect, they are utterly and everlaſtingly undone, and muſt periſh p. 4eternally. But rather I judge it will be a rejoycing of hearts to you, who are already made wiſe unto ſalvation, to ſee or hear that others alſo that are made wiſe, or any ways helped in the way to get true wiſdom.

I intended this only as an Epiſtle to another Treatiſe on a neceſſary ſubject; but ſeeing it ſwell in the penning, very much beyond my expectation, I publiſh it by it ſelf, and it may be the other hereafter, if life, health, liberty, and the croud of other mens workes, that preſs to be abroad, do not hinder.

There are divers qualifications and things required, as abſolutely neceſſary to them of years of diſcretion, to be had and exerciſed; as to be enabled rightly to partake of the Sacrament of the Lords ſupper as a priviledge and benefit, ſo to live and dye comfortably and happily, which is the earneſt deſire of my ſoul, and daily prayer unto God for you all: namely, ſound knowledge, p. 5of the things of God, ſaving faith, true repentance, ſincere love and charity, and new obedience, or holineſs of heart and life: and therefore I intend to ſpeak ſomething of each of them ſeverally, by the aſſiſtance of God.

1. Knowledge, a particular diſtinct grounded knowledge is neceſſary to ſalvation, in all that are of years of diſcretion. Let me mind ſome of you, of ſome of the moſt neceſſary points of the Chriſtian Religion, the doctrine which is according to godlineſs. Namely, that there is only one true and living God, and three diſtinct perſons, or manner of ſubſiſting in that one undivided divine nature and Godhead; the Father, Son, and Holy-Ghoſt, or Spirit.

1. That there is a God. Becauſe we live in an Age, in which that damning ſin of unbelief and Atheiſm is much more frequent then (I think) in any Age heretofore amongſt Chriſtians, a ſad ſign that ſome grievous judgment from God, if not deſtruction, is drawing p. 6near: I ſhall here ſet down a few Arguments, to prove, That there is a God, (which a man would think moſt clear, and needs no proving) which I hope may be of ſome uſe to confirm many; though not to convince profeſſed Atheiſts, or wilful Cavillers.

Beſides the Teſtimony of the holy Scriptures (which have many demonſtrative arguments in them, to prove cleerly the divinity and infallible verity and certainty of the holy Scripture, and ſo moſt fully and plainly that there is a God; conſider ſeriouſly theſe few of many that might be produced.

1. The Heavens and Earth, and all the Creatures in them, as the Sun, Moon, Starrs, &c. do clearly prove it, to all that are not wilfully blind, and judicially given up to blindneſs, to their eternal deſtruction: for nothing can be the cauſe of it ſelf; the world could not make it ſelf, for then it ſhould be both the cauſe and the effect, both before and after it ſelf. Therefore the world p. 7and all things in it muſt have their being and beginning from ſome one firſt and ſupream cauſe, which is of infinite wiſdom, power and goodneſs, and of it ſelf; which gives being and continuance to all other things: and this is God.

Alſo the firſt creature was made of nothing, of no foregoing exiſtant matter; otherwiſe if not made, it could not be ſubject to change and alteration. And all Creatures are finite, compounded, and imperfect unable to make themſelves, or the leaſt fly, or worm, or to ſuſtain themſelves; and therefore of neceſſity, there muſt be a firſt ſupream cauſe, which is of it ſelf, of infinite power, wiſdome, and goodneſs, and moſt perfect, which gives a being and continuance to that firſt Creature, and to all things, which are very good in their kind, Gen. 1.31.

2. The great wonders and miracles that have been done, as the p. 8dividing the red Sea and Jordan, cauſing the Sun and Moon to ſtand ſtill, and at another time to go back ten degrees; and the Miracles wrought by the Prophets, by Chriſt himſelf and the Apoſtles, as raiſing the dead, making them that were born blind to ſee, the lame to go, the dumb to ſpeak, the dead to live again, and very many more, which many thouſands of eye and ear-witneſſes ſaw & heard; all which were not only above the ordinary courſe of nature, but ſimply above the power of nature: do plainly and evidently prove, that there is one ſupream abſolute cauſe, of infinite knowledge, power and goodneſs, which is God.

3. The acts of conſcience do prove that there is a God; which are to excuſe and comfort in well doing, againſt diſgraces, ſlanders, and ſufferings; and to accuſe, condemne and terrify for evil doing, though committed never ſo ſecret, and ſo that ſomtimes the ſinners to free themſelves of the terrous & troubles of conſcience make away p. 9themſelves; thouſands have done ſo in all Ages: which proves that there is a ſupream Judge that ſees all, though never ſo ſecret, will call the ſinners to account, and condemne for their evil deeds, and puniſh the evil doers.

4. The powers of the Soul prove, that there is a God. The Soul is a ſubſtance ſpiritual, inviſible, immortal, ever-living, exceeding active, that can move its thoughts and eyes from one place to another, from one kingdome and part of the world to another, from earth to heaven in a moment; is indued with underſtanding, will, reaſon and affection, and is capable of eternal happineſs, and of eternal miſery; and therefore muſt of neceſſity be from a cauſe that is ſpiritual, inviſible, immortal, infinite in underſtanding, wiſdom, power and goodneſs, which only can ſatisfie the vaſt and boundleſs deſires of the Soul: which cauſe is God; for the Soul could not make it ſelf, and its admirable faculties.

p. 105. The practices of Satan prove as much: for the devil labours by all means to move men to deny God, to draw them to ſin, and all ungodlineſs, to extinguiſh the light of the word, and to keep men in ignorance, bring them into errours, prophaneſs and all wickedneſs; as our preſent times and all Ages prove by woful experience; and ſo to bring men to eternal deſtruction: which plainly ſhews that there is a God, who is moſt holy, juſt, good, and that gives eternal life to his children & ſervants that deſire faithfully to ſerve him, keep his law, and obey his commandments. John 10.27, 28. Heb. 5.9.

6. The conſent of all Nations in the world prove clearly that there is a God; no Nation was ever ſo barbarous as not to acknowledge and worſhip a God, as the Heathen Orator Cicero obſerved: & although they could not by the light of nature know the true God; yet they had and worſhipped many Gods, or Idols rather, yea ſome unknown, as Acts 17.23. To the unknown p. 11God, that they might be ſure amongſt them all to worſhip the true God: a plain & ſure argument that they knew there is a God to whom divine worſhip is due.

7. The defence, protection and increaſe of the Church and people of God, who were very few at the firſt, notwithſtanding all the malice, fury, power and policy of the Devil, and all worldly men his inſtruments, who were very many to one Chriſtian, and thoſe many of them of great Authority, malice, power and policy; and laboured with all their might, by all means poſſible that the Devil and worldly men could invent, utterly to root out all that did own and profeſs Jeſus Chriſt, and the Chriſtian Religion; as Pſal. 83.2, 3, 4, 5, 6. Notwithſtanding the Chriſtians have been wonderfully preſerved, defended, ſupported and ſtrengthned to indure contempt, diſgrace, poverty, impriſonment, and the moſt exquiſite torments that could be invented, even p. 12to the death, with invincible courage, and admirable patience, comfort and cheerfulneſs alſo many of them, & were much increaſed by the very ſame means the Enemies uſed to root them out: and the Enemies were plagued with dreadful judgements, and horrors of conſcience; ſo that many of them, out of anguiſh and deſpair of attaining their ends, the deſtruction of the Church, made away themſelves, others did leave their places of great Authority, power, wealth and honour: which is an evident demonſtration, that there is a God of infinite power, wiſdom, goodneſs and juſtice, that did ſo defend, protect, ſupport, comfort and multiply his ſuffering people, and diſappoint, plague and ſeverely puniſh their Enemies, that they might eaſily ſee their ſin in their puniſhment.

8. Laſtly, to name no more, it is an evident and undeniable argument, that there is a God, that ſuch as have ſtudied to become Atheiſts, could never blot this truth p. 13out of their conſciences, but at ſome times were forced to confeſs that there is a God, at leaſt to fear and tremble at the thoughts of his Majeſty, and wonderful workes, as thunder, and ſuch like.

2. That there is but one God, is evident to common reaſon, becauſe there can be but one infinite, omnipotent, eternal and moſt perfect being; but one firſt cauſe of all things, for all things are referred to one firſt cauſe, Dan. 4.35. Rom. 11.36. Revel. 1.8. and 4.11.

3. That there are three diſtinct perſons or manners of ſubſiſting, in that one God-head. That there is a plurality of divine perſons, more then one, is evident from the Hebrew forms of ſpeaking of God. Gen. 1.1. In the original, word for word, Gods he created; a Noun plural, to a Verb ſingular. Iſai. 54.5. Thy makers is thy husbands. Eccles. 12.1. Remember thy Creators. So, Pſalm 149.2. Alſo Geneſ. 19.24. Jehovah rained upon Sodom and Gomorrha brimstone and fire, from Jehovah out of heaven: p. 14likewiſe, Gen. 1.26. Let us make man. Job 35.10. Theſe and divers other Hebrew forms and expreſſions, prove that there is a plurality of perſons, of divine perſons in the God-head. That there is a Trinity, three diſtinct divine perſons in the God-head, is clearly evidenced, (and ſo as cannot with any colour of reaſon be denyed) from thoſe words of our Saviour, Matth. 28.19. Go and teach all Nations, baptizing them in the name of the Father, of the Son, and of the holy Ghoſt. Alſo from 1 John 5.7. There are three that beare record in Heaven; the Father, the Word, and the holy Ghoſt, and theſe three are one; namely, one God. See likewiſe Mat. 3.16, 17.

Which three divine perſons in that one undivided eſſence, nature or God-head, are theſe; the Father, the Son, and the Holy-Ghoſt, or Spirit; and are all co-equal, co-eſſential and co-eternal, of a moſt pure and ſpiritual nature, infinite in underſtanding, wiſdom, power, goodneſs, mercy; p. 15moſt holy, and moſt righteous.

That God is the creator, maker, preſerver, and governour of the whole world, and of all perſons and things in it, with all their actions and events: that he made man after his own Image, in knowledge, righteouſneſs, and true holineſs; who by eating of the forbidden fruit, loſt the Image of God, in which he was created, and all his peace and happineſs, and all mankind in him, and became very ſinful and miſerable of himſelf, and by nature altogether unable to do any thing that is truly and ſpiritually good and pleaſing unto God, or not to do evil, which brings guilt and condemnation.

That Jeſus Chriſt, the eternal Son of God, the ſecond Perſon in the bleſſed Trinity, took on him the nature of man, and was made in all things like unto us, ſin only excepted; was born of the Virgin Mary, ſuffered under Pontius Pilate; and ſo on as it is in the Creed: and this, that in our nature, name and ſtead, he might fulfil the law, ſatiſfie p. 16Gods juſtice, and purchaſe for all, his righteouſneſs and life eternal.

Alſo, that Jeſus Chriſt is the Prophet, Prieſt and King of his Church.

1. A Prophet, to reveal unto us the way to everlaſting life, what we are to know, believe, and do that we might be eternally ſaved. Deut. 18.18, 19. John 6.14. Luke 4.18, 19.

2. That he is a Prieſt, and our great high Prieſt, to offer up himſelf a ſacrifice once for all, Heb. 5.1. and 9.26. Which he did by his ſuffering death, and riſing again to ſatisfie the juſtice and law of God for mans ſins in tranſgreſſing his law, and thereby purchaſing for all his eternal redemption, reconciliation, forgiveneſs of ſins, juſtification, acceptation of our perſons and ſervices, and eternal life, Rom. 4.25. and all good things needful for this life, and that to come; and alſo to make interceſſion to the Father for us. Heb. 7.25.

3. That Chriſt is alſo a King, to bridle and ſubdue all his Enemies, p. 17Col. 2.15. 1 Cor. 15.28. Pſal. 110.1, 2. and ſo gather & govern his Elect and choſen; powerfully to ſave them out of the hand and power of ſin, Satan, death and hell; bring them into his Church and kingdome by effectual calling and regeneration, and to govern them by his word and ſpirit to life everlaſting. John 10.16. Haggai 2 7. Ezek. 34.23, 24.

Alſo, there muſt be a particular and diſtinct knowledge in ſome meaſure of the moral law of God, and of the Sacraments.

Of the law of God, a brief ſum of which we have contained in the Decalogue or Ten Commandments; which contains the duty we doe owe to God and Man; what is evil, and what we are to repent of, ſhun and avoid, and what we are to do and practice; how we are to carry our ſelves, both towards God in all duties of piety and holineſs; and towards man, our ſelves and others, in the duties of mercy, juſtice and equity.

p. 18The Sacraments alſo. There muſt be a particular knowledge of the Sacraments of the new Teſtament, viz. Baptiſm & the Lords Supper.

Baptiſm is a Sacrament of our ingrafting into Chriſt, communion with him, and entrance into the Church. Mat. 28.19. Rom. 6.3, 4. It ſignifies the waſhing away of ſin from the Soul by the blood of Chriſt, and the renewing graces of his Spirit; and ſo our juſtification and forgiveneſs of ſinnes, and our ſanctification, Mark 1.4. Acts 2.38. Titus 3.5. And binds all that have been baptized, to believe in Chriſt, forſake ſin, and live holy according to the command of God. Acts 8.37, 38. Mat. 3.8. Rom. 6.3, 4, 5.

Baptiſm it a priviledge which belongs to all the Infants of believing Chriſtian Parents. Mark 10.13, 14. When ſome would have hindred the Parents from bringing their young children to Chriſt to bleſs them, his Diſciples rebuked thoſe that brought them: but when Jeſus ſaw it,, p. 19he was much diſpleaſed, and ſaid, Suffer little children to come unto me, and forbid them not, for of ſuch is the kingdom of God, foreign, of theſe and ſuch like, is the kingdome of God. If little children, foreign Infants, Children new borne, as Luke hath it, Luke 18.15. be within the Covenant, as they are; then they ought to have the Seal of the Covenant; and if they be of Gods kingdome, his ſubjects, then they muſt wear his Livery and badge. Infants are now as capable of receiving Baptiſm and the benefits of it, as the Infants of the Jews were to receive Circumciſion: and what is now objected againſt Infant-baptiſm, might as well have been alleadged againſt the Jews circumciſing their children: therefore to lay aſide or deny Infant-baptiſm to the children of believing Chriſtians, is in effect to make themſelves wiſer then God. I will add but one argument.

That which was commanded and practiſed by the people of God, for two thouſand years, yea p. 20and much more, was approved and commanded of God, and is no where forbidden or repealed, is ſtill to be uſed; but the ſealing of the Infants of believers with the firſt ſeal of the Covenant, was commanded, practiſed by the people of God ſo long, alſo approved and commanded of God; and 'tis no where repealed or forbidden, ſhew it if any can: therefore it is ſtill a duty to be obſerved by Chriſtian believing Parents.

Object. It is objected, that Infant-baptiſm is no where commanded in the new Teſtament, nor any expreſs example; and we muſt do nothing without divine warrant.

Anſw. True: but this is ſufficient warrant: to give the firſt ſeal of the Covenant to Infants, was expreſly commanded in the old Teſtament, and is no where repealed or forbidden; therefore a duty ſtill, as the obſervation of the Lords day, or Chriſtian Sabbath is by the fourth Commandment. Beſides, there are expreſs p. 21general commands to baptize Infants in the New Teſtament, as, Mat. 28.19. Act. 2.38, 39. and general examples of whole houſholds; and 'tis much more then probable, there were many children in them, let them prove the contrary if they can: men had need to have cleer & expreſs Scripture, to lay aſide a duty commanded and approved of God, & ſo long practiſed by the godly, by the whole Church of God. It troubles me to ſee and hear that any profeſſing godlineſs ſhould be ſo far deceived, and be ſo injurious to themſelves, & their poor Infants, as to deny to give them that priviledge and favour, which undoubtedly Chriſt allows and intends, whoſe grace and priviledges are not leſs to the children under the Goſpel, then to them under the Law, but rather much more. That place moſt think is full, Rom. 11.17. The Gentiles being ingrafted into the true Olive-tree, do partake of the root and fatneſs of the Olive-tree, of all the p. 22priviledges of the Jews, the true Church of God, whereof Abraham was the root and father; of which to be within the Covenant, to be members of the Church of God, and have the firſt Seal of the Covenant, which now is baptiſm, is one; and when they come to years, the Sacrament of the Lords ſupper alſo. I will add but this. If Chriſt under the Goſpel hath barred Infants of believing Parents of the Sacrament of Baptiſm, then it is, either in mercy or in judgement: let them that deny Infant-Baptiſm, make their anſwer, & I know readily what to reply; But I now ſtudy brevity, brief hints onelyonly, not large treatiſes.

2. The Sacrament of the Lords Supper is alſo an ordinance inſtituded by Jeſus Chriſt, in the ſame night in which he was betrayed, to be a Sacrament of our continuance and growth in Chriſt; to repreſent and ſignifie the body and blood of Chriſt crucifyed for our ſins, together with all the benefits of his ſuffering and death, p. 231 Cor. 10.16. and 11.23, 24, 25, 26. To be a ſpecial token and pledge of his great love, in ſuffering and dying for loſt and miſerable ſinners and enemies. Rom. 5.6, 7, 8.

The end is to confirm our faith in Chriſt, communion with him, and all ſaving graces in us, (but it cannot confirm theſe, where they are not) to keep in remembrance the Lords death until he come again, and to teſtify our love one to another. 1 Cor. 10.16. 1 Cor. 11.24, 26. 1 Cor. 12.13.

Theſe, and all other grounds and principles, of the Chriſtian Religion, at leaſt thoſe which are abſolutely neceſſary to life and ſalvation, muſt be known and underſtood: for without a particular diſtinct knowledge of theſe doctrines of faith and godlineſs, in ſome meaſure, there can be neither ſaving faith, nor repentance, nor love, nor holineſs in truth, without which there can be no ſalvation. John 17.3. Iſai. 53.11. This is life eternal, to know thee the only true, God, and Jeſus Chriſt whom p. 24thou haſt ſent. Prov. 19.2. Without knowledge the minde is not good. Hoſ. 4.6. My people are deſtroyed for lack of knowledg.

Particularly, concerning the Sacrament conſider 1 Cor. 11.27, 29. Whoſoever ſhall eat this bread, and drink this cup of the Lord unworthily, is guilty of the body and blood of the Lord, and eateth and drinketh damnation to himſelf. (Mark the reaſon in the next words) not diſcerning the Lords body. 2 Theſ. 1.7, 8, 9, 10. The Lord Jeſus ſhall be revealed from heaven with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Goſpel of our Lord Jeſus Chriſt, who ſhall be puniſhed with everlaſting deſtruction. And ſo on to v. 11.

And this knowledge muſt not be an idle meer notional knowledg, ſwimming in the brain; but an operative, practical, powerful, transforming knowledge, ſuch as workes on the heart, and puts on to believe and practice what a man knoweth; and doth tranſforme, p. 25change, and make a man to endeavour to be like unto God himſelf; loving, merciful, good, gratious, holy, juſt, true and ſpiritual. Many wicked men, yea, enemies and perſecutors of the true Religion and godly men, have & do know much as to a ſpeculative and notional knowledge; and can ſpeak well, when they pleaſe, but make no conſcience to practice what they know.

Secondly. Faith is neceſſary to the right participation of the Lords Supper, alſo to live and die comfortably and happily. A particular diſtinct Faith, which is a recieving and reſting on Chriſt alone for ſalvation, as he is offered to us in the Goſpel. More largely and generally, Faith is a reſting and relying on God the Father, for all good things, both for ſoul and body, this life and that to come, only for the alone mercy of God, and merit of Chriſt, the Mediatour. John 1.12. and 3.16. God ſo loved the world, that he gave his only begotten Son, that whoſe believeth in him ſhould not p. 26periſh, but have everlaſting life. Mark 16.16. He that believeth— ſhall be ſaved, but he that believeth not ſhall be damned. Heb. 11.6. Without Faith it is impoſſible to pleaſe God.

Thirdly, Repentance is alſo neceſſary to live and die well, and happily. Luke 13.3.5. Said our Saviour, Except ye repent, ye ſhall all likewiſe periſh. Therefore it is called Repentance unto life, Acts 11.18. Now repentance is a converſion or turning of the heart and whole man from ſin, (all ſin in affection and endeavour) unto God. Therefore it is ſo often expreſſed in the Scripture by turning; as Deut. 4.30. and 30.10. 1 Kings 8.35. Nehem. 1.9. Pſal. 7.12. and very often elſewhere.

There are two parts of Repentance; Humiliation, and Reformation.

1. Humiliation and ſorrow for ſin paſt and preſent, becauſe ſin, a tranſgreſſion of the holy juſt and good law of God, Rom. 7.12. and becauſe offenſive and hateful to p. 27God; a filthy thing, defiling and dangerous to our ſelves, yea damnable if continued in.

2. Reformation or amendment of life, an unfained leaving of all ſin in affection, and alſo in practice, in reſpect of ſincere deſires, purpoſe and endeavour daily to amend whatſoever is amiſs, and to lead a life according to the command of God; without which ſorrow for ſin and humiliation availes little.

Fourthly, ſincere love, true hearty Chriſtian love is another neceſſary grace; both love to God the Father, Jeſus Chriſt, and to our Neighbour.

1 Love to God, even the whole bleſſed Trinity in unity, who is the only chief and all-ſufficient good, moſt lovely in reſpect of his moſt excellent wiſdome, love, goodneſs, holineſs, mercy, truth, faithfulneſs, juſtice, and all other his tranſcendent perfections. Alſo for what he hath done for us, and is ſtill moſt ready to do for his people Deut. 6.5. Thou ſhalt love p. 28the Lord thy God, with all thy heart, with all thy ſoul, and with all thy might. So Deut. 10.12. Mat. 23.37.

2. We muſt love our Neighbour alſo, Mat. 22.37. Thou ſhalt love thy Neighbour as thy ſelf; that is, truly, heartily and really, making it appear by the fruits and effects of it, as occaſion requireth, and opportunity ſerveth, and as we are able, and that both to good and bad men.

1. Good men with a love of complacency and delight, becauſe of the Image of God in them, Pſal. 16.2, 3.

2. Bad men, evil, yea wicked men, yea, enemies, with a love of benevolence, that is, ſo as to pity them, wiſh them good, pray for them, counſel, inſtruct, admoniſh and reprove alſo, when there is juſt cauſe, occaſion, opportunity, and we may do it with any hopes of doing good. Levit. 19.17. Thou ſhalt not hate thy brother in thy heart, but thou ſhalt in any wiſe rebuke thy neighbour, & not ſuffer ſin upon him, or not bear ſin for him, as the p. 29margin hath it. Mat. 5 44. I ſay unto you, (ſaid the Lord Jeſus) Love your enemies, bleſs them that curſe you, do good to them that hate you, and pray for them which deſpitefully uſe you, and perſecute you, that you may be the children of your Father which is in heaven. Not rendring evil for evil, 1 Pet. 3.9. Yet hate and ſhun their ſins, and have no fellowſhip in the unfruitful workes of darkneſs, Eph. 5.11.

Sixthly, ſincere obedience, an hearty deſire, purpoſe and endeavour to obſerve the whole will of God, and obey him in all his commands both of piety and holineſs towards God, and of juſtice, equity and mercy towards men, & ſobriety towards ones ſelf, Tit. 2.11, 12. This I mention particularly, though it might have been included in the former, becauſe Chriſt will be a Saviour to none but to them that do ſincerely obey him, Heb. 5.9. Chriſt Jeſus ſhall be revealed from heaven, with his mighty Angels, in flaming fire, rendring vengeance on them that p. 30know not God, and that obey not the Goſpel of our Lord Jeſus Chriſt, 2 Theſ. 1.7, 8, 9, 10. And becauſe I would have it particularly minded and obſerved,

Now conſider, I beſeech you, for the Lord Jeſus Chriſt his ſake, and that ſeriouſly,

1. Whether you have theſe, ſuch a knowledge of God, and of your ſelves; whether you do in ſome meaſure ſee your miſery by ſin, the remedy thereof by Chriſt; know the doctrine of the Sacraments, and that not with a bare notional knowledg, but a working and practical knowledg. And have you a true living faith in God, through Jeſus Chriſt whom he hath ſent? ſuch a faith as applies the righteouſneſs of Chriſt for juſtification, and draws virtue from him for ſanctification and holy converſation? Do you truly repent of your ſins, and heartily endeavour to amend what is amiſs? are you new creatures, and endeavour to live in newneſs of life? Do you mak conſcience of p. 31obeying Gods commands, of living holily, and dealing truly, faithfully and juſtly with all men? Do you truly love God for himſelf, and above all things, and your neighbour truly and heartily for Gods and Chriſts ſake, wiſhing his good, and be ready to do any Chriſtian neighbourly office of love for him, or any of them; forgiving private wrongs and injuries, as you would that God for Chriſts ſake ſhould forgive you? or do you heartily deſire and truly endeavour after theſe things? if ſo in truth, then happy are you, bleſſed be God for this great mercy and goodneſs to you: he has done more for you, then if he had given you very many thouſands, and made you great, the greateſt perſons in the world, yea, then if he had given you all the world; when he has left many, even great ones, as well as others, to live and dye in their ſins, and periſh in their ignorance, unbelief and impenitency. The Lord increaſe it in you daily more and p. 32more where it is begun, and preſerve you to his heavenly kingdom.

But if you be ſtill groſly ignorant, or in your unbelief and impenitency, you (ſo many of you as ſo continue) are in the ſtate of nature, in the gall of bitterneſs, without Chriſt, ſervants to ſin, ſlaves to the Devil, children of wrath; and ſo living and dying, muſt periſh eternally. Give me leave therefore plainly to tell you the truth, for you will finde it ſo, and no way poſſible of eſcaping the wrath to come; if you will not believe me, read your ſelves Pſal. 9.16. The wicked and all that forget God, ſhall be turned into Hell, that is, all that do not ſo know God as to remember him, and obey his command. Read alſo Hoſ. 4.6. 2 Theſ. 1.7, 8, 9, 10. Then

2. Conſider, the abſolute neceſſity of divine knowledg in ſome degre; of faith, repentance, love to God and men, of ſincere obedience to his commands, and of holyneſs, unto life and ſalvation. For without p. 33knowledge of the doctrine of the Goſpel, and law alſo in ſome meaſure, there can be no true faith, nor repentance, nor love, nor true obedience, nor holyneſs, of heart and life; no juſtification no pardon, or forgiveneſs of ſins, nor any true peace, or comfort, in life nor death, neither here nor hereafter. To this end, I beſeech you read and conſider ſeriouſly theſe and other ſuch like places of Scripture, though ſome of them have been mentioned already before, viz. concerning the neceſſity of Knowledge, John 17.3. Hoſ. 4.6. 2 Theſ. 1.7, 8, 9. Of Faith, John 3.16. Mark 16.16. Of Repentance, Luk. 13.3, 5. Ezek. 18.30, 31. Of new obedience to God, of righteouſneſs and holineſs of heart and life, Heb. 12.14. Rev. 21.8, 27. and 22.14, 15. 1 Cor. 6.9, 10. Gal. 5.19, 20, 21. and 6.7, 8.

3. Conſider your miſerable condition without ſome meaſure of knowledge, faith, and other ſaving graces, and holyneſs. If you be deſtitute of theſe, and ſo go on p. 34ſtill in your ignorance, or unbelief, and impenitency, and diſobedience to the commands of God, there will be no hope, or poſſibility; you ſhall for ever be ſhut out of Heaven, deprived of Gods favour, health, peace, liberty, eaſe, and of all worldly good things, of every good thing that may afford you any the leaſt joy, comfort, eaſe or content: moreover, you cannot, ſo living and dying, eſcape being condemned and turned into hell, when you dye, there to be tormented for ever, with the Devil and the damned ſpirits (read and conſider in the fear of God, Mat. 25.41, 46.) without any hope of an end, releaſe, eaſe or mitigation, Revel. 14.10, 11. Luke 16.23, 24, 25, 26. They ſhall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and they ſhall be tormented with fire and brimſtone in the preſence of the holy Angels, and in the preſence of the Lamb: & the ſmoake of their torment aſcendeth up for ever and ever: p. 35& they have no reſt day nor night: O woful! that word of being tormented for ever and ever, is the moſt tranſcendent aſtoniſhing thing; the very fore-ſight, or forethought of it, is very dreadful to them that have their conſciences any whit awakened. See Iſai. 33.14. The ſinners in Zion were afraid, fearfulneſs ſurprized them, (ſo that they cryed out) Who among us ſhall dwell with the devouring fire? who among us ſhall dwell with everlaſting burnings? If the ſight or thought of it, at ſo great a diſtance, was ſo dreadful, as that nothing run in their minds and mouthes, but devouring fire, and everlasting burnings; what will the torment it ſelf be when felt? and if the pain of one member here tormented with the gout, ſtone, head-ach, toothach, cholick, or the like, ſometimes be ſo grievous, eſpecially when in an high degree, which uſually is but for a few hours or dayes at moſt; what will the torments of hell be, which ſhall continue not onelyonly for a few daies, or p. 36years, but for very very many thouſand and hundred thouſands of years, yea for ever and ever, never to have any end, or any the leaſt eaſe, or mitigation of pain; no not after millions and millions of years. You know the ſad ſtory or parable of the rich glutton, Luke 16.19. &c. who immediately after death, was caſt into hell, and being in great torments, could not obtain ſo much water to cool his tongue, as would hang on the tip of ones finger; no not of merciful Abraham his Father, as he truly called him, according to the fleſh. The Lord help you and I, ſeriouſly to conſider this, ſo as to prevent it.

4. Conſider how long you have lived, how much of your time is ſpent already, how uncertain your life is, how ſhort it may be, and how ſuddenly death may come on you. Many in the world, yea ſome which many of us have known, have been alive and well in the morning, and dead ere night; and ſome that have gone to bed well, p. 37were the next morning dead: and of ſome alive, well, ill, and dead in a few houres. I ſhall privately minde you of one, whom divers of you and my ſelf very well knew, an antient Gentleman of very good parts, that in harveſt laſt 1669, was in good health, ſupt very well, was very cheerful and lively, walked abroad after ſupper, his wife & one or two more being preſent, fell down ſuddenly dead, without ſo much as giving a groan or ſigh. And as death ſuddenly befell him, ſo it may do any of us, that ſurvive. Oh that they were wiſe, (ſaid God, Deut. 32.29.) that they understood this, that they would conſider their latter end!

But if any will not hearken to God, repent and return to him, but go on ſtill in ſin, preſuming on the mercy of God; how juſt may it be with God, and what cauſe is there to fear, that he will not hereafter give them time to repent, or elſe not give them the means, or if both time and means, yet not the grace to uſe that time p. 38and means, ſo as to repent to ſalvation, who have and do willingly neglect the preſent time and means! We all know well enough that God himſelf hath ſaid, Pro. 1.24, 25, 26, to 32. Becauſe I have called, and ye refuſed; I have ſtretched out my hand, and no man regarded, &c. I alſo will laugh at your calamity, I will mock when your fear cometh as a whirl-wind, when diſtreſs and anguiſh cometh upon you. Then ſhall they call upon me, but I will not anſwer, they ſhall ſeek me early, but they ſhall not finde me: for that they hated knowledg, and did not chuſe the fear of the Lord. They would none of my counſel, they deſpiſed all my reproof: therefore ſhall they eat of the fruit of their own way, and be filled with their own devices.

It is true indeed, one ſinner (we read of, the good Thief on the Croſs) repented at his laſt hour, and found mercy; but we do not read of any more in the whole Bible that did ſo: and his converſion was miraculous, and extraordinary, p. 39to confirm the truth of Chriſts doctrine, calling and authority, to be the Meſſiah and Saviour: one, that none who, through ignorance or neglect, have put off repentance, might deſpair; and yet but one, that none might preſume, as Auguſtine well obſerved.

5. Conſider how abſurd, how unjuſt, and unreaſonable it is, that any ſhould give the firſt & beſt of their days, wit, parts and ſtrength to the ſervice of ſin, the world and the Devil, as all natural, unregenerate and impenitent men and women do, and the laſt and worſt of their parts and abilities to God, when they can do little or nothing for God; who in all reaſon and upon everlaſting obligations, ſhould have the firſt, beſt, laſt, and all the time and abilities they have. It is our duty to give all to him, and his due, upon moſt weighty conſiderations, as of his creating us of nothing, preſerving, ſuſtaining with food, rayment, in health, peace; and alſo by our ſolemn engagement at Baptiſme to p. 40be the Lords, renewed at the Lords ſupper, vows in our ſickneſſes, weakneſſes, ſtreights and dangers: would any of us be willing to be ſo ſerved by any one, that hath his dependance, and all he hath from us?

6. I beſeech you in the name of our Lord Jeſus Chriſt, and as you tender the everlaſting good of your ſoules and bodies, if any of you have neglected this great and moſt neceſſary work, to uſe all the good means appointed of God, with all ſpeed and ſeriouſneſs, for the getting and increaſing of ſound knowledg, ſaving faith, true repentance, ſincere love, real obedience, and holineſs of heart and life, of which I ſhall ſpeak more in the general conſiderations and advices immediately following, which I hope may be of ſome uſe to all ſorts and ranks of men.

And now (my dear friends and acquaintance) let me in the bowels of Jeſus Chriſt, be your Remembrancer, to put you in minde p. 41of, and quicken you in the practice of theſe few following, profitable, neceſſary and comfortable Chriſtian exerciſes, though you do know them already, and are eſtabliſhed in them, as the Apoſtle Peter did his beloved Chriſtians, 2 Pet. 1.12, 13. I will not be negligent to put you alwayes in remembrance of theſe things, though you know them, and be eſtabliſhed in the preſent truth. Yea I think it meet as long as I am in this Tabernacle, to ſtir you up by putting you in remembrance, knowing that ſhortly. I muſt put off this my tabernacle, even as our Lord Jeſus Christ hath ſhewed me.

And here I will mind you of no other thing, then what I my ſelf deſire, really, ſincerely, and conſtantly to practice: and Oh that the good Lord would inable me by his grace, and that you would help me by your prayers! for I aſſure you, I deſire to think of you alwayes, and to minde you, in my approaches unto God. Oh my friends, my heart is inlarged towards you, and for you; be you p. 42alſo enlarged to God for me: I have great need of your prayers.

1. Read the holy Scriptures daily, eſpecially the Goſpels, the Epistles of the Apoſtles, and the book of Pſalms; and let ſuch as cannot read themſelves, get them read as often as they can. Even Kings, notwithſtanding their many other great and weighty imployments for the publick good, muſt have a copy of the holy Scriptures by them, and read therein all the dayes (that is, every day) of their lives, that they may learn to fear the Lord their God, and to keep all the words of the Law and the Statutes, and do them, Deut. 17.18, 19. For bleſſed is the man that delighteth in the Law of the Lord, and in his Law doth meditate day and night, Pſal. 1.2.

And in reading the holy Scriptures, obſerve, as well as you can, 1. What ſins are forbidden, condemned or puniſhed, to avoid them. 2. What duties commanded, commended or approved, to obſerve and doe them. 3. What promiſes are made, and to whom, p. 43and believe them, apply them, reſt on them, for your encouragement in well doing, or avoiding evil. 4. What threatnings there are againſt any ſin, or judgements of God or man on ſinners, to avoid the ſins. And 5. what bleſſings are on the godly, or good things he has done for any, to comfort and encourage you in well doing.

There are alſo many other excellent books, and treatiſes, on ſeveral parts of the holy Scripture: alſo on particular neceſſary Chriſtian duties, of ſingular uſe to inſtruct and direct a Chriſtian in every duty of his general and particular calling, alſo in every particular ſtate, condition, and relation; which are worth your reading, and ſerious peruſal: which you ſhall do very well to redeem what time you can conveniently, to read and meditate on them. I ſhall, for their ſakes that know not, name a few choice books; as the Practice of Piety, Mr. Scudders daily walk with p. 44God; Mr. Balls Catechiſm, with the expoſition and treatiſe of living by faith; Mr. Baxters call to the unconverted, alſo his book intituled, Now or Never; Dr. Gouge of Domestical duties; Mr. Thomas Gouge his word to Sinners and Saints; Mr. Dod on the Ten Commandments; Mr. Burroughs Jewel of contentment; Mr. Gurnaſs whole armour of God, on Eph. 6. in three parts; Mr. Fenner of Repentance, and Gods alarum to drouſy Saints; Mr. Dyke of Conſcience, alſo of the Sacrament; Dr. Preſtons of Gods all-ſufficiency; Watſons Cordial; Mr. Brooks of Jereboams ſon, for young men; Mr. Church Chriſtian daily Monitor. There are many other excellent works of Mr. Perkins, Mr. Boulton, Dr. Preston, Dr. Sibbes, Mr. W. Fernner, Mr. Obadiah Sedgwick, Mr. Hooker, Dr. Reynolds, Mr. Burroughs, Mr. Caryl on Job, Dr. Goodwin, Mr. Calamy, Mr. Bridges, Mr. Swinnock, which I have ſeen, with very many more, that come not now into my minde, and would be too too p. 45tedious to write and read: but theſe few for direction to them that know not, and deſire ſome help herein.

2. Take and improve the opportunity of hearing the word preached: eſpecially, on the Lords day, by able and ſound men in Office, (others have no warrant, nor call of God,) Jam. 1.18. Be ſwift to hear. He that hath an ear to hear, let him hear, ſaid our bleſſed Saviour, Mat. 11.15. and 13.41. For it is the onelyonly ordinary means appointed of God, for to beget, and work, alſo to preſerve, and increaſe ſaving knowledge, faith, repentance, and every ſaving grace. Rom. 10.14, 17. Faith comes by hearing, and that of men in Office, v. 14. It is the power of God unto ſalvation. Rom. 1.16, 17. The ſavour of life unto life to them that do believe, 2 Cor. 2.16. Prov. 8.34. Bleſſed is the man that heareth me, (ſaith wiſdom) waiting daily at my gates, waiting at the poſts of my doors. He that willingly neglects hearing, neglects his own ſalvation. p. 46But be careful to hear with humble hearts, with much attention; to remember, believe, love, and practice what you hear: for, not the hearers, but the doers of the Law are bleſſed, Rom. 2.13. Jam. 1.22, 23, 25. And be earneſt with God in behalf of your Miniſter, that he may be a uſeful inſtrument of God to your ſoules; and eſteem him highly in love for the works ſake. 1 Theſ. 5.12, 13.

3. Meditate often on the word you hear and read, 1 Tim. 4.15. Meditate on theſe things; for bleſſed is the man that doth meditate therein day and night, Pſal. 1.1, 2. Oh how I love thy Law! ſaid David Pſal. 119.97. It is my meditation all the day. Meditate often, 1. Of your ſins, and what they deſerve. 2. Of your death. 3. Of the day of judgement. 4. Of the joys of Heaven. 5. Of the torments of Hell. And 6. Of God, eſpecially of the omniſcience, omnipreſence, power, juſtice and mercy, of God, and of the merit of Chriſt. Dr. Ʋſher has an excellent treatiſe of p. 47meditation, on Prov. 18. Meditation is of great uſe to further our knowledge and underſtanding in the things of God, to help our memories, ſtir up affections, help faith, repentance, love, and every grace; put on to practice, and to bring in much ſweet comfort, and ſpiritual thought.

4. Be careful conſcientiouſly to keep the Chriſtian ſabbath, or Lords day holy: for we are expreſly ſo commanded, Exod. 20.8. Remember the Sabbath day, to keep it holy, viz. in all the duties of Gods worſhip, publick, private and ſecret: the whole day is the Lords, but for our ſpiritual advantage and benefit, who allows us ſix daies for our worldly buſineſs, reſerving only ſome ſmall portions of them, at our beſt advantage, to ſeek his bleſſing on our undertakings, and one whole day in ſeven for his ſervice, for us to exerciſe our ſelves in the works of piety and holyneſs, works of mercy and charity, and works of preſent and urgent neceſſity, that is, ſuch as p. 48could not be foreſeen and done before, nor cannot be put off to another day; as the feeding of the beaſts, watering them, quenching of fire broke out, helping a poor beaſt fallen into a ditch, and ſuch like. It is the Lords day, not ours, ſet apart not for our worldly buſineſs, actions, recreations, or diſcourſe, but his ſervice: God allows us ſix dayes for them, and this day, one in ſeven, and the firſt day of the week, for his ſervice, as may be clearly concluded and proved from the fourth Commandment; Chriſts reſurrection, and reſting from the great work of our redemption; the practice of the Apoſtles, and the whole Church of God to this day. He that makes no conſcience of keeping the Lords day holy, will make as little conſcience of any other duty of piety towards God, or dealing with men.

5. Pray frequently, fervently, and conſtantly, in publick, in private, and in ſecret, alſo daily. 1 Theſ. 5.17. Pray without ceaſing, that is, p. 49daily, inſtantly, and conſtantly: not that we ſhould ſpend all our time in praying, and do nothing elſe; but keep a conſtant courſe of prayer, at the moſt convenient ſeaſons, daily, and be alſo ready to pray whenſoever there ſhall be a fit opportunity offered; have alwayes a praying frame of heart, as much as may be. Luk. 18.1. Our Saviour put forth a Parable, (ſayes the Evangeliſt) to this end, that men ſhould pray alwayes, that is, conſtantly, and importunately, and not faint. Eph. 6.18. Praying alwayes, i. e. on all ſeaſons, and fit opportunities, foreign.

Pray at leaſt twice a day, morning and evening: the Jews had their morning and evening ſacrifices, and incenſe offer'd, (a type of prayer.) Daniel, notwithſtanding his great and weighty imployments, and publick buſineſs, prayed three times a day ſolemnly on his knees, Dan. 6.10. David ſeven times a day, Pſal. 119.164. But many are like Heathens, and like the bruite beaſts, have no prayer in p. 50the Family, daily, or none in private; and ſome onelyonly at night, in a ſhort, curtal, drowſy manner, without faith, &c.

In the morning when you wake, let your firſt ſerious thoughts be of God, and his goodneſs towards your ſelves and others the night paſt, and heartily praiſe God for them. Pſal. 103.12. Praiſe thou the Lord O my ſoul, and all that is within me, praiſe his holy name. Bleſs the Lord O my ſoul, and forget not all his benefits, i.e. not any of them. Conſider well, Pſal. 92.1, 2. And when you are up and dreſſed, firſt addreſſe your ſelves to God, by humble and hearty praiſes, and prayer for grace, and power againſt ſin, and to live holily; for preſervation from evils, both of ſin and ſuffering; alſo for a bleſſing on your lawful undertakings, and thankfully acknowledge his goodneſs and benefits, and ſo labour to have your hearts filled with a ſenſe of Gods goodneſs, and holy reſolutions to walk with God as Enoch did.

p. 51Alſo at night, conſider what has been done that day paſt, and how: bleſs God for what hath been well done, for mercies received, and evils prevented; his bleſſings on your undertakings, and aſſiſtance of you in your callings; humbly acknowledging and bewailing what has been done amiſs, beg pardon, and commit your ſelves and all to his protection and care, for the night, and time to come, in well doing.

Uſe all kinds of prayer, confeſſion, deprecation, petition, and thankſgiving.

1. Confeſſion: confeſs your ſins daily, humbly and unfeignedly to God, with ſorrow, and ſhame, and purpoſe of reforming what has been amiſs. Prov. 28.13. He that covereth his ſins ſhall not proſper; but whoſo confeſſeth and forſaketh his ſins, ſhall have mercy.

2. Deprecation: pray to God to remove evils felt, and prevent evils fear'd, both of affliction and trouble, but eſpecially the evil of ſin.

p. 523. Supplication, petition to God for mercy, pardon, power againſt ſin, and for good things needful both for ſoul and body, this life and that to come, for your ſelves and others, eſpecially for thoſe to whom you ſtand in a more ſpecial relation: be earneſt with God for Magiſtrates, and for your Miniſters, as you love your own good and welfare of ſoul and body.

4. Thankſgiving, and praiſes: be thankful to God for every mercy and good thing privative and poſitive; for evils prevented, and removed, and for good things beſtowed and promiſed for ſoul and body, for your ſelves and others, for this life and that to come, Pſal. 103.1, 2. Epheſ. 618. Praying alwayes with all prayer and ſupplication in the Spirit, and watching thereunto with all perſeverance & ſupplication for all Saints. 1 Tim. 2.1, 2. I exhort firſt of all, that ſupplications, prayers, interceſſions, and giving of thanks, be made for all men: for Kings, and all that are in Authority, that we may lead ae p. 53quiet and peaceable life, in all Godlineſs and honeſty.

6. Singing of Pſalms, Davids Pſalms eſpecially, and above all others, is an ancient, an heavenly, ſpiritual, comfortable, ſoul-refreſhing Chriſtian duty; frequently practiſed by the people of God, both under the old and new Teſtament, in the Church of God, above two thouſand (it may be three thouſand) years in the publick worſhip of God; and in private Families alſo, particularly, at the Paſſeover: the Jews uſed to ſing ſix Pſalms together, beginning at Pſalm 111 (ſome think Pſalm 112) and ſo on, as the Jewiſh Rabbins, and other learned Divines do think, called the ſolemn Hymne, and the great Hallelujah. Further, how antient ſinging of Pſalms is, Read Exod. 15.1. &c. How excellent, Pſal. 30.1, 2, 4. and 92.1. and 147.1. How warrantable under the New Teſtament, See alſo, Epheſ. 5.18, 19, 20. Col. 3.16. Jam. 5.13. Pſal. 147.1.

Which cuſtome 'tis probable our p. 54bleſſed Saviour obſerved, after the Paſſeover and his Supper were performed, Mat. 26.30. and his Diſciples. It was uſed even in mixt multitudes, and ſo commanded, Pſa 66.1, 2, 3, 4. & 68.32. & 96.1, 2. and 98.1, 2, 4, 5. Knowing what I do know, I wonder that any ſober Chriſtians ſhould ſcruple at it, and lay it aſide: it was not wont to be ſo, till of late years the Enemie hath ſown his tares among the good Corn, thereby hoping to corrupt us with his many foul errors, and ſo to divide and deſtroy us, and the Proteſtant Religion and Verity; which the God of truth forbid, and rebuke the Enemie.

7. In performing theſe and all other religious duties, have a ſpecial care, and eye to the manner of doing them, as well as to the Ordinances, and duties themſelves; namely, to perform them

1. Humbly and ſelf-denyingly, looking unto Chriſt both for aſſiſtance and acceptance, without whom you can do nothing; ſo p. 55himſelf ſaith, John 15.5. and we find it true by experience, 2 Cor. 3.5. that is, nothing rightly and acceptably by our own abilities, but only by the aſſiſtance and for the merit and interceſſion of our Lord Jeſus Chriſt.

2. Alſo do all duties with all the ſtrength of your intention and affections, Eccleſ. 9.10. What thy hand findeth to do, do it with all thy might. Moſt neceſſary in performing Religious duties, not coldly, careleſly, with wandring thoughts, or dead, drowſie affections, but with the heart kept cloſe to the duty, and with God in the duty.

3. Alſo look to a right end: for the manner and end of doing duties, is that which God chiefly looks at, requires and accepts. Many by-reſpects and ends may put on to duties; but to do them in a right manner, and to a right end, principally to the Glory of God, and good of Souls, is that which is the heart, ſoul and life of a duty, argues our faith in God, love to him, and obedience to his Sovereign p. 56Authority, as moſt wiſe, juſt, and good: & without this, the beſt duties are not regarded, but deſpiſed, rejected, and many times curſed and puniſhed; as the Jews ſervices and offerings, Iſa. 1.11, 12, 13, 14, 15. & Iſa. 66.7. and Jehu his good works, Hoſ. 1.4.

8. Obey Magiſtrates, them that have Authority over you, with all humility & cheerfulneſs; obſerving their commands for conſcience ſake, for ſo we are commanded, and Nature teacheth us, Rom. 13.1, 2, 5. Tit. 3.1. 1 Pet. 2.13, 14. For they are the Miniſters of God: the Powers that are, are ordained of God. And yet the Rulers that then were in being were wicked men, Tyrants and Heathens, whom the Prophet Jeremiah, Jer. 29.7. and the Apoſtles commanded to pray for; as Nebuchadnezzar, Nero, and thoſe under them: much more ought we to pray for, and obey Chriſtian Magiſtrates. And in caſe any thing ſhould be commanded (which God forbid, I ſpeak by way of ſuppoſition) which upon p. 57ſerious conſideration you cannot be perſwaded can ſtand with your obedience to God the Supreme Lord, & the peace of a good conſcience, forbear to act, yet with all humble reſpect to Authority, ſubmitting willingly to ſuffer, rather than to ſin; as the three Noble men did Dan 3.16, 17, 18. and Daniel, chapt. 6. ver. 7, 10, 11. and the Apoſtles, Act. 4.19. In all other things obey the Magiſtrate Supreme and Sub-ordinate, readily and chearfully, and thereby give good proof of your Loyalty, and that you are not ſtubborn and refractory; ſo that if any ſhould maliciouſly ſlander you, or falſely accuſe you, you may ſay as Paul, Act. 24.13. They cannot prove the things whereof they now accuſe me: and as Daniel, Innocencie is found before me, and alſo before thee, O King, have I done no burt, Dan. 6.22. and as it is Act. 24.16. I do exerciſe my ſelf to have always a good conſcience void of offence towards God and towards men; and as it is 2 Corinth, 1.12. Our rejoycing is p. 58this, the teſtimony of our conſcience, that in ſimplicity and godly ſincerity, we have had our converſation in the world.

Alſo pray heartily & daily for the King, and all in Authority under him, that under them ye may live a quiet and peaceable life, in all Godlineſs and honeſty; for ſo we are commanded as a thing well-pleaſing unto God, 1 Tim. 2.1, 2, 3. That ſo doing, ye may put to ſilence the ignorance and malice of fooliſh men, 1 Pet. 2.15. eſpecially Popiſh perſons, who are ready to ſay they are enemies to Kings, Magiſtrates, and Government; ſtubborn, diſobedient, and ſelf-willed, rebels to Authority; the great and common Argument ſome men uſe againſt thoſe that are moſt quiet, conſcientious, and do moſt heartily pray for Kings and all in Authority, deſiring their good every way, and the publike welfare and proſperity, 1 Pet. 4.3 4.

9. Have a lawful calling, and uſe it lawfully. Have a lawful calling, ſome honeſt imployment, eſpecially p. 59ſuch as will conduce to the publike good, as well as to your own particular benefit; ſuch a calling as is of good report, and ſutable to your means, parts, abilities and condition. This I ſpeak to them that are yet to chuſe a calling; yet ſuch imployments as are ſinful (ſo ſome are) ought to be caſt off. And in a lawful calling be faithful, careful, juſt, and diligent in it, avoyding idleneſs, waſtfulneſs and covetouſneſs. This duty God laid on man in the ſtate of innocencie, to keep him honeſtly imployed, and his mind buſied; but after the fall, toylſome labour came in as a puniſhment for ſin. Gen. 3.17, 18, 19. In the ſweat of thy face, thou ſhalt eat thy bread, till thou return unto the ground. Exod. 20.9. Six days thou ſhalt labour: God allows no perſon whatſoever to live without a lawful calling and imployment, that is capable of doing ſomething. Idleneſs was one of the ſins of Sodom. An idle perſon est pulvinar diaboli, the Devils cuſhion, p. 60on which he delights to ſit; and his anvil on which he uſes to hammer miſchief. Of ſuch an active nature are our ſpirits, that if we do not buſie them about that which is good, the devil will be ſure to ſet them about that which is evil. You read what ſad temptations befel David when he was idle; and what ſad doings followed, 2 Sam. 11.2, &c. but it coſt him very dear, 2 Sam. 12 9 &c. compared with Pſal. 51. Deal justly and faithfully with all men, whether they obſerve you or not. God ſeeth and abhorreth all unrighteouſneſs, lying, diſſembling, cozening and defrauding, even the moſt ſimple and ignorant. 1 Theſ. 4.6. Let no man go beyond or defraud his Brother in any matter, for the Lord is an avenger of all ſuch. It is an excellent rule which our Saviour gives, Luk. 6.31. As ye would that men ſhould do to you, do ye alſo to them likewiſe.

Therefore having a lawful calling and imployment, labour to manage it lawfully, wiſely, and Chriſtianly.

p. 611. Wiſely; watch to obſerve and improve the ſeaſons and opportunities God offers for the managing your callings and affairs for the beſt advantage to your ſelves and others, in an honeſt way, without covetouſneſs.

2. Chriſtianly: manage your callings Chriſtianly and Religiouſly; that is, with a right Principle, in a right manner, and to a right end.

1. Manage your calling and affairs with a right principle, namely by doing lawful and good things: 1. In faith, praying for aſſiſtance in your undertakings, and for acceptance of your endeavours, and a bleſſing from God on your lawful endeavours, for without faith it is impoſſible to pleaſe God, Heb. 11.6. Rom. 14 23. 2. Out of love and obedience to God, who will have all perſons to be buſied in ſome honeſt imployment, that they may be the better able to live comfortably themſelves, and be the more helpful to others, 1 Theſ. 3.6.7, 8, 9, 10, 11, 12. to manage and preſerve what they have. No man is born for himſelf only.

p. 622. Ʋſe your calling as much as may be in an holy, Chriſtian and heavenly manner; not with earthly, carnal, ſenſual affections, greedily coveting and carking cares, deſiring, delighting, and ſolacing your ſelves inordinately in outward good things, as if they were the only or chief good.

3. To a right end: Do all you do to this end, chiefly that God may have the Glory of his Sovereign Authority, Wiſdom, and Goodneſs in appointing you ſuch a calling to be employ'd in, giving ability to manage it, and a bleſſing on honeſt endeavors. See Col. 3.17. That God may be therefore glorified by your ſelves and others. Mat. 5.16. Let your light ſo ſhine before men, that they may ſee your good works, and glorifie your Father which is in Heaven: Not only Religious works, but civil actions alſo, and natural, as eating, drinking, ſleeping, and the reſt: 1 Cor. 10 31. Whether ye eat or drink, or whatſoever ye do, do all to the glory of God. So Coloſ. 3.23.

And thus labour to make Religion p. 63your chief buſineſs; that is, ſeriouſly and induſtriouſly endeavour to be Religious, Chriſtians in all your ways, and at all times. Let it not be your foreign, but foreign, not a work by the by, at ſome leiſure time, when nothing elſe to do; but the principal work, to which all others ſhould be ſubſervient; your worldly imployments, journeyings, eating, drinking, ſleeping, viſiting, entertaining of friends, recreations, as well as actions of Religion, as reading, hearing, praying, meditation, ſinging, receiving the Sacrament, and all your thoughts, diſcourſes, words and deeds, be directed, moulded, limited, and circumſtantiated by Religion, the word of God, the Doctrine which is according to Godlineſs, 1 Tim. 6.7. for this is the great end for which we were made, and came into the world; and this will be our greateſt honour and happineſs, not only hereafter in Heaven, but even in this life, 1 Pet. 1.5, 6. 2 Cor. 1.12. Mat. 5.11, 12.

p. 64This is the way to be every way bleſſed, and in every condition, and to make your civil calling and worldly imployments, and natural actions alſo, to be ſo many ſteps toward Heaven and eternal life, as God no doubt intended we ſhould do, when he appointed civil callings and worldly imployments for men.

It is a great honour, ornament, and ennobling to a man, to a Chriſtian, to be Godly and holy in all relations and imployments; yea, it doth more honour and ennoble a man, than any worldly greatneſs, of birth, eſtate, wealth, or place of worldly honour can do; as the renowned Emperor Theodoſius, and alſo a Noble Roman ſaid, and the Holy Ghoſt alſo witneſſeth, Act. 17.11.

10. Be watchful for the good of your bodies, but eſpecially for the good of your Souls, both to do and receive good, and avoid evil.

1. Be watchful to obſerve and improve the ſeaſons and opportunities p. 65for the doing of good to your ſelves and to others, both for Souls and bodies. Gal. 6.10. As we have opportunity, let us do good unto all men, eſpecially to them which are of the houſhold of faith; i. e. that are of the ſame Church, faith, and profeſſion of Religion; by praying for them, inſtructing, counſelling, admoniſhing, reprehenſion, exhortation, and conſolation; relieving them in any ſtrait or trouble, according as we have opportunity and ability.

2. Be watchful to obſerve and improve the opportunities and ſeaſons of receiving and getting good; as of reading, praying, hearing, meditation, receiving, Chriſtian diſcourſe, and the like. Epheſ. 5.15. See that ye walk circumſpectly, not as fools, but as wiſe; redeeming the time, becauſe the days are evil.

3. Watch diligently againſt evil, to avoid and prevent it, both evil of ſin and of ſuffering, as much as lawfully you may. Prov. 22.3. The prudent man foreſeeth the evil, p. 66and hideth himſelf; but the ſimple paſs on and are puniſhed. Which watchfulneſs conſiſteth in four things.

1. In a due trial and examining your words and actions, eſpecially ſuch as are doubtful and queſtionable, whether they be lawful or no, before you do them. Prov. 4.24. Ponder the path of thy feet, and let all thy ways be eſtabliſhed: or thus, So ſhall all thy ways be eſtabliſhed; that is, rightly ordered. Eccleſ. 2.14. The wiſemans eyes are in his head, that is, to foreſee at a diſtance, and to order things aright: and if they be lawful, then to conſider whether they be expedient at this time, in this place, company, condition, and the like; otherwiſe we may raſhly run into great evils or inconveniences when we think we do well.

2. Obſerve well the corruptions of your natures, eſpecially your ſpecial corruptions, boſome-luſts; for though in all men are all manner of ſinful luſts, at leaſt habitual, that is, the habits of all evil luſts; p. 67yet every man hath ſome ſpecial & maſter-ſins which do moſt aſſault, & moſt eaſily deceive us, which we are moſt ready to hearken to: as all the four humors are mixt in every mans body, but ſome one in every man is more predominant than the others; warch againſt theſe, (which luſts David called His iniquity, Pſal. 18.23.) Thoſe eſpecially; labour alſo to ſubdue and mortifie them.

Alſo obſerve well the ſins that do uſually accompany your particular callings, relations, and conditions, the times in which ye live, and the places where you live; and watch diligently againſt them, to avoid them, out of obedience to God, and becauſe ſins.

3. Avoid carefully all occaſions of evil, as evil company, times and places, as much as you can. He that will voluntarily venture on occaſions, ſhall oftentimes fall into the ſins alſo, which he ſhould not, (and 'tis like would not) to his ſhame and ſorrow, when too late to repent them; therefore p. 681 Theſ. 5.22. ſays the Apoſtle, Abſtain from all appearances of evil.

4. And where occaſions cannot be avoided, there eſpecially arm your ſelves by prayer, meditation on the word, power, juſtice and goodneſs of God, and by holy reſolution, conſtantly and reſolutely to oppoſe the evil, the motions of ſin, temptations of Satan, and the allurements of the world; looking unto God, and relying on him for aſſiſtance, ſtrength and wiſdom to withſtand and overcome them, Jam. 4 7. 1 Pet. 5.9. Mat. 26.41. Watch and pray always, that ye enter not into temptation.

And we have great reaſon ſo to do, to be watchful, if we conſider what enemies we have, viz. the Devil, the world, and the fleſh.

1. The Devil, a moſt cunning, malicious, ſubtil, vigilant, and diligent (and deceitful) adverſary, to tempt and draw us to ſin and deſtruction: See 1 Pet. 5.8. one that is inviſible, a ſpirit, and ſo can be preſent, and ſee us outwardly & inwardly, & that knows p. 69our nature, temper, and diſpoſition, by his great knowledge, and thouſands of years diligent obſervation; and can and doth ſute his temptations accordingly, and preſs them home again and often, and not be ſeen nor diſcerned of us, becauſe a ſpirit and inviſible.

2. The World, another great enemy; both the men of the world, and worldly things. The men of the world, earthly, carnal, ſenſual men, and men of corrupt judgments and evil converſations, that will be tempting and drawing to ſin by their counſel, promiſes, threatnings, fair and foul uſage, hard dealings, by their examples, habits, carriage, and the like. Therefore there are ſo many warnings given us by the Lord in his word: as Pro. 1.10. My ſon, if ſinners intice thee, conſent thou not. Prov. 4.14. Enter not into the path of the wicked, &c. Mat. 10.16, 17, 18. Beware of men. Mat. 7.15. Beware of falſe Prophets that come unto you in ſheeps clothing, but inwardly are ravening wolves; i. e. with fair p. 70pretences, but with foul malicious devouring hearts, Phil. 3 2. 1 Cor. 15.32. Evil words corrupt good manners. 2 Tim. 2.17. Their words do eat as doth a canker. One man is oftentimes a wolf, a devil to another, and yet many diſcern it not.

Alſo the things of the world, as profit, pleaſure, preferment, eaſe, liberty, credit, and the like, are great ſnares many times to draw into ſin. Who is not many times enſnared by them, or too much taken up with them? therefore great cauſe we have to be watchful.

3. The fleſh within us, is as bad an enemy or worſe than either of the other, becauſe within us, natural to us, born and bred up alwayes up with us; as near to us as a right hand, or a right eye, that is always preſent with us, and ready to open to Satan, who is not always preſent; therefore be watchful.

And thus labour to walk circumſpectly, foreign, exactly, preciſely, (for ſo the word moſt properly ſignifies) p. 71not as fools but as wiſe, redeeming the time, becauſe the days are evil, Epheſ. 5.15, 16. from pleaſures, recreations, idle words, and frivolous diſcourſes, which are apt to ſteal away and ſwallow up much time, though not evil in themſelves; alſo from vain thoughts, and unprofitable muſings, which are very apt to ſteal in upon us in the bed at night, in the morning, and at other times, at home and abroad, walking and journeying; alſo from ſight, frothy, and amorous Books, Romances, and the like, very unfit for Chriſtians profeſſing Godlineſs to read, or hear, for they ſteal much precious time, move the affections in vain, corrupt youth, and take their affections off from, and diſreliſh the ſpiritual appetite to the Holy Scriptures, and other divine Treatiſes very neceſſary to be read frequently, and ſeriouſly thought of. Alſo redeem the time from unneceſſary journeys, viſits; yea, even from ſleep and worldly buſineſſes, for ſpiritual exerciſes, to get p. 72and grow in knowledge, grace and holineſs, to make ſure of Gods favour, pardon of ſin, intereſt in Chriſt, and eternal life; and to be uſeful in your generation, & that you may be able to to ſay with the Apoſtle, Phil. 3.20. Our converſation is in Heaven, from whence we look for the Saviour the Lord Jeſus Chriſt, who ſhall change our vile bodies. &c.

11. As God gives, and according to your abilities, be ready to be good to, and relieve them that are ſick, weak, in want, or other affliction, Gal. 6.10. As we have opportunity, let us do good to all men, eſpecially unto them that are of the houſhold of faith, i. e. that are of the ſame Religion with us, eſpecially ſuch as are Godly. Heb. 13.16. To do good, and to communicate forget not; for with ſuch ſacrifice God is well pleaſed. It is an odour of a ſweet ſavour, a ſacrifice acceptable, & well-pleaſing to God, Phil. 4.18. And do it chearfully and liberally, not grudgingly and ſparingly, for God loveth a cheerful giver, and will p. 73plentifully require them in full meaſure, preſſed down and running over, Luk. 6.38. It is compared to a ſowing-ſeed, 2 Cor. 9.6. He that ſows ſparingly, ſhall reap ſparingly; and he that ſoweth bountifully, ſhall reap bountifully. Liberality ſupplieth the want of the neceſſitous, giving occaſion of much thankſgiving, and of glory to God, doth adorn the Chriſtian Religion, honor the Goſpel of Chriſt, ſtop the mouths of worldly men, but opens the mouths and hearts of them that are relieved, refreſhed, and comforted, to praiſe God for you, ſpeak wel of you, pray to God for you; and doth (as I may in ſome ſenſe ſay) engage God to deal liberally with you, for your liberal diſtribution to others; (though our good works do not merit in the leaſt degree) and to inrich you with every good thing to all bountifulneſs, 2 Cor. 6.7, 8. and 9.8. to the end. The Holy Ghoſt often preſſeth this duty: Read Eccleſ. 11.1, 2. Cast thy bread upon the waters (though it ſeem in the eye of natural reaſon, as bread caſt into the River, quite loſt) yet, ſaith he, after p. 74many days thou ſhalt find it again; yea, with much advantage: as the husband-man doth his corn, caſt into the earth and long buried, yet after many moneths he receives it again many for one, many times ten, twelve, yea, more for one buſhel. Ver. 2. Give a portion to ſeven, and alſo to eight, for thou knoweſt not what evil ſhall be on the earth; that is, what plundering times, or caſualties may come, when all may be taken away, or conſumed; and then it will not repent you that you were liberal and charitable whilſt you had it, to poor Chriſtians and other prous uſes: that is ſo given, is ſure and ſafe; but that which is not given, but taken away or conſumed, is quite gone & loſt, unleſs loſt for Chriſts ſake. But remember as to give cheerfully and liberally, to alſo for Chriſts ſake, love to God, and obedience to his command, and brotherly compaſſion to the poor, with an humble heart, looking to God only for a reward of his bounty, according to his gratious and free promiſe, Luk 6.38 2 Cor 9. v. 6. to the end: alſo 1 Tim. 6.17, 18, 19. p. 75Remember the poor widow that gave two mites, all that ſhe had by her, and was highly commended for it by the Lord himſelf, Mar. 12.42, 43, 44. Mat. 10.42.43.

12. In proſperity, as in health, ſtrength, eaſe, peace, liberty, plenty, courteous reſpects from others, good ſucceſs in lawful undertakings, and the like.

1. Labour to ſee the good hand of God in all outward good things; for, God is the God of all mercies, 2 Cor. 1.3. Every good gift is from above, and cometh down from the Father of Lights, Jam. 1.17. 1 Chron. 29.11, 12. It is God that giveth power to get wealth; Deut. 8.18. even when men are moſt induſtrious and inſtrumental. Promotion cometh neither from the East nor from the West, but God putteth down one, and ſetteth up another, Pſal. 75.6.

2. Thankfully acknowledge Gods goodneſs in every thing, and give him the praiſe, Pſal. 103.1, 2.

3. Uſe all his benefits in thoſe ways and to thoſe ends and uſes to which God hath appointed, and ſerve him more cheerfully with them p. 76and for them. It is a great abuſe of Gods benefits, and diſhonour to God, to hoard them up covetouſly to look on, or delight in exceſs of eating, drinking, apparel, laviſh, idle expences, gaming, to bribe ſome, to oppreſs others, or to be proud of them, and Lord it over others, or to ſlight and neglect them.

4. In abundance labour to keep thy heart humble, and be courteous towards all, even to the meaneſt. Take heed of being proud, or domineering over the poor, or ſlighting them, as rich men are apt to do; for who made thee to differ from the meaneſt and pooreſt?

5. Even in abundance take heed of truſting in any worldly things, but labour to live in the world above the world, truſting and relying on God alone, Pſal. 62.10. If riches increaſe, ſet not your hearts upon them. 1 Tim. 6.17, 18. Take heed of being enſnared by them, Deut. 8.10, 11, 12, 13, 14.

6. Uſe the world with weaned affections. Sit looſe to all worldly things, as friends, children, worldly p. 77goods, that you may be ready to part with them whenſoever, or howſoever God ſhall pleaſe to take them from you, or you from them, 1 Cor. 7.29, 30, 31. If outward things ſtick to us, or we to them, as our skin on our back, as a right hand, or right eye, they will very hardly be parted with; but if they fit looſe in our affections, as a looſe garment on us, or as a wooden legg, or arm, or glaſs-eye, then it will be eaſie to part with them. To this end conſider how vain, empty, uncertain, and unſatisfying all worldly things are, eſpecially to give us any true comfort, peace, eaſe of Conſcience, or of outward pain many times, to procure Gods favour, pardon of ſin, freedom from wrath, and the like; alſo how many cares and troubles do uſually accompany worldly eſtates: conſider Judas his caſe, his money then would not comfort him; and Hamans, Esth. 5.9, 11, 12, 13, and 7.7, 8, 9, 10.

13 In adverſity, viz. in ſickneſs, weakneſs, pain, reproaches, poverty, in juries, loſſes, croſſes, and the like.

p. 781. Labour to ſee Gods hand in all theſe things; for God hath a righteous, wiſe, and gratious providence in all theſe things, and for good to all his: Amos 3.6. Is there any evil in the City (namely of puniſhment or ſuffering) and the Lord hath not done it? Iſa. 45.7. I form the light and create darkneſs, I make peace and create evil, I the Lord do all theſe things. Afflictions come not out of the duſt, Job 5.6. Therefore own, acknowledge, and juſtifie God in all his dealings, though never ſo ſharp and grievous to fleſh and blood.

2. Labour, if it may be, to find out the particular cauſe, the ſin that is the cauſe of your ſuffering; ingeniouſly confeſs your ſins, bewail them, and reſolve to amend what is amiſs. 1 Cor. 11.30, 31. If we would judge our ſelves, we ſhould not be condemned with the world, &c.

3. Be patient, humble, and quietly ſubmit to the good pleaſure of God. Be willing to be what God would have you to be; he knows beſt what is fitteſt for us: take heed of murmuring, repining, fretting at p. 79his hand, diſtruſting God; much more of uſing any unlawful, or unwarrantable means to be freed. Above all, take heed of ſeeking unto cunning men or women for help or eaſe; that is, in plain terms, to go to the devil for help, when God afflicts, (a hainous crime:) for what, or whoſoever is the inſtrument, yet God is the Author of afflictions and troubles; therefore Job, though his ſufrings were exceeding great from the Chaldeans, the Sabeans, and the Devil that ſet them all on, did not ſay, the Chaldeans or Sabeans, or the Devil; but, the Lord hath given, and the Lord hath taken, and bleſſed be the Name of the Lord he looked at Gods hand in all, and juſtified God.

God lays afflictions on his people, either to correct them for ſin, humble, and bring them home to himſelf; or to exerciſe, and diſcover the truth and ſtrength of their faith and other graces, as patience, &c. and to brighten them, and make them more illuſtrious. Alſo conſider that out greateſt and ſharpeſt ſufferings are much leſs than we deſerve; p. 80and we ſuffer moſt juſtly, but Jeſus Chriſt moſt unjuſtly, and yet bore it moſt patiently.

4. Look on the Examples of the Godly, and how patiently they ſuffered, Heb. 10.34. and Heb. Chap. 11. eſpecially ver. 37. to the end. Jam. 5.7, 8, 9, 10. yea, the Lord Chriſt himſelf, though moſt innocent, and made it his whole work to go about to do good, 1 Pet. 3.18. and 4.12, 13, 14. Heb. 12.1, 2, 3, 4.

5. Conſider how many good things you have, which many others want; be thankful and contented: conſider alſo that many others ſuffer as well as you, yea, in the ſame kind; and others in ſome kind or other, as much, as large, and ſome much more grievouſly, even ſuch as are dear unto God, as Job, David, Paul, and many others, even unto the death.

6. Conſider alſo the many promiſes God hath made.

As 1. That he will lay no more on his Servants than they ſhall be able to bear. 1 Cor. 10.13. And if he lay on more burden, he will give them more ſtrength, 2 Cor. 1.4, 5. And ſo p. 81a very great burden or ſuffering will be no more troubleſome than a ſmall matter with little ſtrength.

2. That he will be preſent with you in afflictions and troubles: Read Iſa. 41 12, 13. and 43.2, 3.

3. That all afflictions and ſeeming croſs-Providences are out of his love, in mercy and faithfulneſs, for their good, Pſal. 25.10.

4. That he will deliver his out of all troubles and ſufferings, make a way for them to eſcape in the beſt time, 1 Cor. 10.13.

5. That he will abundantly reward and crown all their patient, humble ſuffering in a quiet ſubmiſſion to his will. Mat. 24.13. Rev. 2.10, 12, 26. for his ſake, and well-doing, Mat. 5.11, 12, 13. Rom. 8.17, 18. 2 Cor. 4.17, 18.

Further, God in afflictions and ſuffering very often helps the memories of his ſervants, to call to mind theſe and ſuch like gratious ſutable promiſes, and helps their faith to believe them, and reſt on them for aſſiſtance, the comfort and accompliſhment of them in his beſt time: p. 82for, all the promiſes in Chriſt are Yea and Amen; ſure and certain, 2 Cor. 1.20. by which they are inabled to overcome all ſufferings and temptations, and to triumph in the end; 1 John 5.4. Conſider therefore the patience of Job, and what end the Lord made of it, Jam. 1.1, 2. and 5.11. alſo of Joſephs ſufferings, and the happy iſſue; the great preferment and honour that followed, and the very great good he was inabled to do, not only to the Egyptians, but to the Church of God. Gen. chapt. 41.45. and 50. For the Lord is very pitiful, and of tender mercy, Jam. 5.11.

7. Be ſure to endeavour truly to repent, to believe in Jeſus Chriſt, to walk holily, and to make your calling and election ſure, that you are in the favour of God, and that he afflicts in mercy, out of love, and with faithfulneſs, for our eternal good, 2 Pet. 1.10.

14. In Temptations to ſin, conſider theſe things.

1. Be not ſelf-confident, go not out in your own ſtrength, be always jealous p. 83and ſuſpitious of your ſelves, and look unto God for wiſdom, to ſee the evil in them, & for grace and power to withſtand and overcome them. Remember Peter, a good ſoul, but relying too much on his own ſtrength, was ſham fully foiled, Mat. 26.33, 71, 72, 73 74.

2 Arm your ſerves in the beſt wiſe ye can: 1. by prayer: 2. with ſome good Scriptures, as ſutable as you can find to your occaſion, and preſent temptation; the word is, The ſword of the Spirit, Epheſ. 6.17. 3. The ſhield of faith, whereby you will be able to quench all the fiery darts of the devil, ver. 16. and 4. Confider and reſt your ſelves on the promiſes, the power, goodneſs, and faithfulneſs of God: and 5. with an holy reſolution to ſuffer any thing rather than to ſin.

3. Conſider what a ſhameful and diſhonorable a thing it is to yeeld to Satan, and be overcome of ſin and Satan; and the ſad conſequents ufually follow: and then conſider alſo the comfort, peace, and honour of not yeelding, but overcoming, with p. 84the encouraging promiſes made to them that do overcome, and hold out in well-doing to the end, Rev. 2.17, 26. But reſist him ſtedfaſtly in the faith, 1 Pet. 5.9. that is, by laying hold on 1. the faithfulneſs of God, believing the promiſes as moſt true, the threatnings alſo, the precepts as holy, juſt, and good. 2. By laying hold on the power, mercy, wiſdome, and goodneſs of God. Faith reaſons thus, the Promiſes are true and ſure, why ſhould I nor believe them, and reſt upon them? The Threatnings are ſure, why ſhould I then venture on ſin? the Precepts are all holy, juſt & good, therefore all reaſon I ſhould obſerve & keep them. God hath been loving, good, and merciful to me, therefore I would not offend him; and he is able, all ſufficient to ſupport, ſtrengthen me in, and deliver me out of all in due time; therefore I will reſt upon him alone.

4. As God gives in wiſdom to diſcover the evil in temptations, and ability and ſtrength of Grace to reſiſt and overcome them; ſo give to God all the praiſe and glory, he is p. 85moſt worthy of it. Thankfulneſs for benefits received, is (as I may ſay) an holy inducement to move God to do more, who delights to do good to thankful Souls.

15. Study unity, peace, and love towards one another, and towards all men.

1. Study unity both in judgment and affection. As much as poſſibly may be, labour to be all of one judgment and one mind in the Lord; and where you cannot be all of one judgment, yet labour to be all of one heart, to love all that are ſound in their judgments in all truths neceſſary to life and godlineſs, and joyn with them in all Ordinances of Chriſt. How can I ſeparate from them whom Chriſt owns and receives? and where any do differ only in circumſtantials, or leſſer matters, that may ſtand with Godlineſs, bear with them, pity them, cover their weakneſſes in love, and uſe all loving means to inform them a right, and gain them to the truth. Beware of cenſuring others that are not of the ſame judgment and way with p. 86your ſelves in thoſe ſmaller matters, being otherwiſe found, holding the foundation, and blameleſs in their lives, Titus 3.2. God doth not give alike knowledge and underſtanding to every one. And eſpecially beware of diviſion and ſeparation from any whom Chriſt owns and receives. The cenſoriouſneſs, diviſion, and ſeparation of Profeſſors, hath almoſt undone us; weakned the Proteſtants very much, given a great wound to the Proteſtant Religion, brought a great ſcandal upon Profeſſors, Religion, and Godlineſs; given occaſion to many looſe Proteſtants to ſlight all Religion, many to turn Atheiſts, others prophane, and given the common Adverſary very great advantage by our diviſions, to deſtroy both the Proteſtant Religion, and the Profeſſors of it. You know that a bundle of ſticks or arrows taken ſingly one after another may all eaſily be broken, but joyntly bound together they cannot. Therefore the Romiſh Adverſaries have of late years endeavored, and do ſtill endeavour what in them lieth to ſow errors, debauch p. 87others, and make diviſions amongſt the Proteſtants, that they may deſtroy them, and the Truth alſo; and ſet up their Romiſh Antichriſtian idolatrous Maſſes and ſuperſtition. But let not any of you (I beſeech you, and I hope in the Lord you will never be) the Jeſuites and Devils inſtruments to make diviſions, rents, and ſeparation in the Church of Chriſt, which is a work of the fleſh, and forbidden of God, 1 Cor. 3.3. and 1.10. Rom. 16.17.

The Lord doth often and much command and preſs to unity. Read 1 Cor. 1.10. Rom. 16.17. Phil. 2.1, 2, to 8. If there be therefore any conſolation in Chriſt, if any comfort of love, if any fellowſhip of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be like minded, having the ſame love, being of one accord, of one mind. Let nothing be done through ſtrife or vain glory, but in lowlineſs of mind, let each eſteem others better than themſelves: and ſo on. Epheſ. 4.3, 4, 5, 6. Endeavour to keep the unity of the ſpirit in the bond of peace. Obſerve his weighty Reaſons: 1. There is one Body, p. 88namely myſtical, the Church of Chriſt. 2. One Spirit, by whom they are united and governed. 3. Ye are called into one hope, to wit, of life eternal. 4. Have the ſame Lord, even Chriſt. 5. Have one faith, namely, in Chriſt. 6. Have the ſame Baptiſm, to wit, into the Name of Chriſt, or bleſſed Trinity. 7. and have one God and Father. Rom. 16.17. Now I beſeech you Brethren, mark them which cauſe diviſions among you, and avoid them. He that ſeparateth from a true Chriſtian, a child of God, or any one whom Chriſt ewneth and receiveth, though never ſo weak and mean, doth ſo far ſeparate and diſown Chriſt himſelf, who is the Head of that Member. Conſider Titus 3.2. Speak evil of no man: alſo Jude ver. 19.

2. Endeavour what in you lieth the peace of the Church and Common-wealth. Mark 9.50. Have peace one with another. Rom. 14.19. Follow after the things which make for peace, and wherein one may edifie another. Heb. 12.14. Follow after peace and holineſs, without which no man ſhall ſee God. p. 892 Cor. 13.11. Finally, Brethren, be of one mind, live in peace, and the God of love and peace ſhall be with you.

The Goſpel is the Goſpel of peace, Rom. 10.15. Peace is the frequent wiſh and prayer of the Apoſtle in every Epiſtle; one end of our calling, 1 Cor. 7.15. God is the God of peace, Rom. 15.33. Chriſt is the Prince of Peace, Epheſ. 2.14. Our peace, and peacemaker, Col. 1.10. It is one of the laſt Legacies Chriſt gave to his Church, John 14.27. A fruit of the Spirit, Gal. 5.22. Therefore let the peace of God rule in your hearts, Col. 3.15. For bleſſed are the peace-makers, Mat. 5.9. Labour therefore for a peaceable diſpoſition, avoid contentions, ſtudy to be quiet, and mind your own buſineſs, 1 Theſ. 4.11. Many and great are the benefits of peace, but woful are the fruits of contentions and diviſions, eſpecially of War.

3. Alſo love one another; yea, all men; godly perſons for Godlineſs ſake; civil and moral men, for their civility and morality, temperance, juſtice, truth, civilities, and the like. Yea, alſo evil men and enemies, love p. 90their perſons, pity them, pray for them, exerciſe civility and Chriſtian carriage towards them, but ſhun their evil courſes and wicked opinions and ways, 1 Pet. 3.8. Love as Brethren, be pitiful, be courteous, 1 Pet. 1.22. See that ye love one another, with a pure heart fervently. It is Chriſts command, Mat. 5.44. Love your enemies, bleſs them that curſe you, pray for them that deſpitefully uſe you, and perſecute you, and do good to them that hate you, that you may be the children of your Father which is in Heaven, for he maketh his Sun to ſhine on the good and on the bad, &c. 1 John 4.7, 8. Beloved, let us love one another; every one that loveth, i. e. truly, heartily, for God's and Chriſts ſake, is born of God. He that loveth not, knoweth not God. 1 Joh. 3.14, 15. We know that we are paſſed from death to life, becauſe we love the Brethren. He that hateth his brother abideth in death: whoſoever hateth his brother is a murderer, and you know that no murtherer hath eternal life abiding in him. See before.

16. Endeavour to be, and alwayes walk in the fear of the Lord: I mean, p. 91an holy fear of offending God, any way, out of love to God. Prov. 23.17. Be thou in the fear of the Lord all the day long, for happy is he that feareth always, Prov. 28 14. The fear of the Lord is the beginning of wiſdom. Prov. 1.7. and 9.10. A good underſtanding have all they that do thereafter. Pſalm 111.10. The fear of the Lord is to depart from evil, Prov. 3.7. and 8.13. and 16.6. It prolongeth life. Pro. 19.27. Tendeth to life. Prov. 19.23. And a little with the fear of the Lord, is better than great treaſure without it. Conſider, I pray, that you are always in his preſence, and that he takes notice of all your deeds, words and thoughts, and that we muſt give an account of our ſelves, and all our ways unto God. Eccleſ. 12.13, 14. Fear God and keep his Commandments, for this is the whole duty of man. For God will bring every work into judgment, &c. So 2 Cor. 5.10. Rom. 14.10. And therefore as much as in you lieth, endeavour to live every day as if it were the laſt.

To this end mind two things.

Firſt, be careful to avoid and ſhun p. 92all evil, and occaſions of ſin.

1. All ſin as much as may be, in deed, word, or thought. Sin is the tranſgreſſion of the Law of God, 1 Joh. 3.4. any ſwerving from the Law of God in the matter, manner, order, time, meaſure, or end. And ſin, and nothing but ſin, is evil in it ſelf, or own nature, forbidden of God, hated of him, and ſeverely puniſhed by him; is filthy, defiles the Soul; dangerous and damnable, the only meritorious cauſe of all evil of ſuffering and ſorrow whatſoever, in body, eſtate, name, liberty, Soul, mind, here; and both in Soul and body hereafter for ever in Hell. Therefore be always afraid of ſinning againſt God, out of love of God and holineſs, which are ſo tranſcendently good; and out of hatred of ſin, that is ſo exceedingly evil, and will bring nothing but ſhame and ſorrow, moſt intolerable miſery for ever. How pleaſing ſoever ſin ſeems to ſinners now, it will be extreme bitter in the end. And eſpecially

2. Shun all occaſions of ſin.

As firſt, Evil company; there is a p. 93great danger of being enſnared and brought into ſin by evil company, at leaſt of being grieved by them; conſider Dinahs caſe, Gen. 34.1, 2. Alſo Gen. 39.9, 10, &c. Prov. 13.2. He that walketh with wiſe men ſhall be wiſe; but a companion of fools ſhall be deſtroyed. Obſerve, not the fool only, but he alſo that accompanies with him: therefore ſaith Solomon, Prov. 4.14, 15. Enter not into the path of the wicked, avoid it, paſs by it, turn away from it. Very many hopeful perſons have been utterly undone every way, in their name, eſtates, bodies and ſouls, by evil companions. In any company where you have not a neceſſary obligation to be with them, where you have no hope of doing good, nor receiving good, ſo ſoon as with civility you may, leave them. Pro. 5.8. & 7.22, 23, 27. 1 Cor. 16.13. and 15 33 1 Cor. 5.9, 10, 11.

And eſpecially take heed of being tainted with the foul errors, corrupt opinions, and the ſins and abominations of the times wherein you live. The fuller the world is of defilements, the greater muſt your care be p. 94to keep your ſelves unſpotted of the world, Jam. 1.27. As Noah kept himſelf clear from the corruptions of the old World; Lot preſerved himſelf pure from the pollutions of Sodom; Daniel was not defiled with the idolatries of Babylon. Thus the fiſh retains his freſhneſs in the ſalt Sea; the roſe its ſweetneſs amongſt the noyſome weeds; and the Diamond its brightneſs though it lie in the duſt. Keep your ſelves pure from foul errors and ſins, as you would have God preſerve you ſafe in dangerous times, as he did Noah in the Ark, Daniel and the three Nobles in Babylon, Ezekiels mourners, Jeremiah, and many others.

Secondly, avoid evil places, places of evil reſort, and of evil report, for uncleanneſs, drinking, gaming, or any other vice or ungodlineſs.

Thirdly, Avoid alſo all evil times: ſome times and ſeaſons, as well as ſome places, are evil & dangerous to walk in, eſpecially at ſome places; as the night late, or very early in ſome places. Every man by nature is p. 95like to dry wood; yea, to dried tinder, which is apt to take fire ſo ſoon as any ſpark of temptation to ſin is caſt into us by Satan: and if the Devil do not tempt us, yet our corrupt hearts are apt to take fire as ſoon as the leaſt occaſion is offered to us, or we meet with it, as too frequent experience proves. Yea,

Fourthly, Labour to mortifie ſin, every inordinate luſt, Col. 3.5. Mortifie your members which are upon the earth; i. e. your ſinful luſts, deſires, and motions that are born and bred up with us, and are as dear to us as our natural members are; as a right hand, or right eye. Rom. 8.13. If ye live after the fleſh, ye ſhall die; but if ye by the Spirit do mortifie the deeds of the body, ye ſhall live.

Secondly, Mind well, and look to theſe things:

1. Make choice of, and improve good company; yea, the beſt company you can. I count that the beſt company that is truly religious and godly, which will further us in the beſt things eſpecially, & be furthered by us; to whom we may do good, and p. 96by whom we may receive good. And I count him my beſt friend that will help me moſt in the way to Heaven. Worldly company I count alſo good company in this reſpect, and ſo far, as (being otherwiſe civil, and unblameable) they may be helpful to me for the managing of my worldly affairs, wiſely and diſcreetly, ſo as they may be moſt ſubſervient to the higheſt ends.

You know Davids profeſſion and practice, Pſal. 16.23. My goodneſs extends not to thee, but to the Saints that are in the earth, and to the excellent, in whom is all my delight. Pſal. 119 63. I am a companion of all them that fear thee, and of all them that keep thy Commandments. Pſal. 119.115. Depart from me ye evil-doers, for I will keep the Commandments of my God. Let your moſt familiar intimate boſome-friend be, as much as in you lieth, one that is a moſt godly, wiſe, and grave experienced Chriſtian.

2. Look well to your actions; give a good Example; and the greater and more eſteemed any of you are, the more cauſe to look well to your actions p. 97every where, to give a good Example of godlineſs, humility, gravity, faithfulneſs, juſtice, righteouſneſs, and the like. Do nothing but what is commendable, virtuous, and praiſe-worthy. Beware of doing any thing that may leave an ill ſavour behind you, which may open the mouths of evil men to ſpeak or think evil of you, or of Religion; harden them in their evil ways, or ſadden the hearts of good men, or be a ſtumbling-block to weak Chriſtians that are coming on: not light, vain, fooliſh, idle, vile, and prophane; carefully ſhun and avoid all ſuch.

3. Look to your words, that they be true, ſober, grave, and ſeaſonable; not falſe, idle, filthy, vain, fooliſh, ridiculous, bitter, or railing, Epheſ. 4 25. Wherefore putting away lying, ſpeak every man the truth unto his Neighbour. ver. 29. Let no corrupt communication proceed out of your mouth, but that which is good, to the uſe of edifying, that it may miniſter grace to the hearers. Jam. 5.12. Above all things, my Brethren, ſwear not p. 98Epheſ. 5.3, 4. But fornication and all uncleaneſs, and covetouſneſs, let it not be once named among you, as it becometh Saints. Nor filthineſs, nor fooliſh talking, nor jeſting; that is, ſcurrility, or jeering: ſcurrilous jeſting, and unſeemly mirth are much unbeſeeming the gravity and ſanctity of a Chriſtian; For we muſt give an account of every idle word at the day of Judgment, Matt. 12.36, 37. much more of ſcurrilous and unclean words. And if any man ſeem to be religious, and yet bridleth not his tongue, that mans Religion is vain, Jam. 1.26. Not but that Chriſtians may be cheerful and merry in company, but their mirth muſt be harmleſs and innocent, not light, vain, idle, fooliſh; much leſs vile and prophane. In all things labour to ſhew your ſelves Patterns (eſpecially elder perſons) of goodneſs, truth, faithfulneſs, righteouſneſs, uprightneſs, &c. and in all your dealings, that you may adorn the Goſpel of our Lord Jeſus Chriſt, and gain credit to Religion by your good converſation.

Let the Name of God, Chriſt, and p. 99his word be ſeldome in your mouths, unleſs in an humble reverent manner, to do or receive ſome good; not in ordinary worldly diſcourſe, but let them be often in your minds & hearts, & let them be to you as hony in your months, and muſick to your ears; that you may ſay as David, Pſal. 139.17, 18. How precious are thy thoughts unto me, O God? How great is the ſum of them? If I ſhould count them, they are more than the ſand; when I awake I am still with thee. Titus 3.2. Speak ill of no man; be gentle, ſhewing all meekneſs to all men. Make the beſt conſtruction of other mens words and actions, as far as may be with a good conſcience. Love thinketh no evil, is not eaſily provoked, beareth all things, believeth all things, hopeth all things, endureth all things, 1 Cor. 13.5, 7. Be not jealous, be not ſuſpitious, yet labour wiſely to foreſee and prevent evils that may be.