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 [Page 2]I 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, [Page 3]many 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 [Page 4]eternally. 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, [Page 5]of 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 [Page 6]near: 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 [Page 7]and 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.’

2. The great wonders and mi­racles that have been done, as the [Page 8]dividing 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 [Page 9]themselves; 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.

5. 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 [Page 11]God, 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 [Page 12]to 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 [Page 13]out 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: [Page 14]likewise, 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; [Page 15]most 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 [Page 16]Gods 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, [Page 17] Col. 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.

The 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,, [Page 19]he was much displeased, and said, Suffer little children to come unto me, and forbid them not, for of such is the kingdom of God, [...], of these and such like, is the kingdome of God. If little children, [...] 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 [Page 20]and 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 [Page 21]general 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 [Page 22]priviledges 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 onely, 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, [Page 23]1 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 [Page 24]thou 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, [Page 25]change, 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 [Page 26]perish, 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 [Page 27]God; 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 [Page 28]the 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 [Page 29]margin 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 [Page 30]know 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 [Page 31]obeying 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 [Page 32]more 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 [Page 33]knowledge 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 [Page 34]still 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: [Page 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 onely for a few daies, or [Page 36]years, 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, [Page 37]were 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 [Page 38]and 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, [Page 39]to 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 [Page 40]be 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 [Page 41]of, 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 [Page 42]also 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, [Page 43]and 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 [Page 44]God; 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 [Page 45]tedious 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 onely 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. [Page 46]But 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 [Page 47]meditation, 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 [Page 48]could 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, [Page 49]daily, 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, [...].

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 [Page 50]the Family, daily, or none in pri­vate; and some onely 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.

Also 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.

3. 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 [Page 53]quiet 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 [Page 54]blessed 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 [Page 55]himself 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 [Page 56]Authority, 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 [Page 57]serious 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 [Page 58]this, 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 [Page 59]such 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, [Page 60]on 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.

1. 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.

2. 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 [Page 63]your 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 [...], but [...], 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.

This 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 [Page 65]for 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, [Page 66]and 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; [Page 67]yet 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 [Page 68]1 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 [Page 69]our 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 [Page 70]pretences, 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, [...], exactly, precisely, (for so the word most properly sig­nifies) [Page 71] not 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 [Page 72]and 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 [Page 73]plentifully 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 [Page 74]many 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. [Page 75]Remember 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 [Page 76]and 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 [Page 77]goods, 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.

1. 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 [Page 79]his 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; [Page 80]and 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 [Page 81]a 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: [Page 82]for, 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 [Page 83]and 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 [Page 84]the 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 [Page 85]most 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 [Page 86]your 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 [Page 87]others, 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, [Page 88]namely 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. [Page 89]2 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 [Page 90]their 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, [Page 91]an 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 [Page 92]all 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 [Page 93]great 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 [Page 94]to 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 [Page 95]like 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 [Page 96]by 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 [Page 97]every 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 [Page 98]Ephes. 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 [Page 99]his 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.

Use not many words in speaking, be not full of speech; for as Solo­mon observes, Eccles. 5.7. In many words there are also divers vanities, but fear thou God. ver. 3. A fools voice is [Page 100]known by a multitude of words. It is often observed, that even some very good persons, and worthy to be ho­noured for the truth that is in them, who are of a free speech, when they speak of a person or thing which they like or dislike, suppose it be of some distemper, are sometimes so superlative and excessive in their expressions, that they do speak often very much beyond what the thing in truth is, to the grief of some tender consciences, to hear such persons lash out beyond measure, and which ('tis believed) if themselves did, before God in their own consciences seriously consider, surely they would not speak so largely. It is good to speak always within the bounds of apparent truth: also to perform what they promise, lest some others censure us as lyers, and say, as too many are apt to do without cause, Professors will not swear, but they will lye, or stretch foully. This is sad, and to be bewailed.

4. Look to your aff [...]ctions; love, de­sire, delight, hope, fear, joy, sorrow, anger, hatred, and the like; that [Page 101]they be set on right objects, so as to desire, hope, love, delight, and re­joyce in good things, especially spi­ritual; so to sorrow and grieve for sin, to shan and hate it. Col. 3.2. Set your affections on things above, not on things on the earth. Let David be your pattern, Psal. 16.3. In the Saints, and the excellent, in whom it all my delight. Psal. 119.104. I hate every false way. ver. 113. I hate lying vani­ties, but thy Law do I love. Psal. 40.8. I delight to do thy will, O God; yea, thy Law is within my heart. Psal. 119.113. I hate vain thoughts, but thy way do I love: and as Paul, Rom. 7 22. I delight in the Law of God after the inward man, Rom. 8.6, 7. To be car­nally minded is death, but to be spiri­tually minded is life and peace.

5. Look also to your thoughts, that they be good, useful, holy, heaven­ly, spiritual, of good things; (yea, as much as may be) on the best things, to desire them, labour for them, love them, delight, and re­joyce in them; And on evil things, especially of sin, to shun, avoid, and abhor them. Prov. 22.3. A prudent [Page 102]man foreseeth the evil & hideth himself, but the simple pass on and are punished. Be careful to watch against, and a­void vain, foolish, idle thoughts, but much more vile & wicked thoughts, envious, malicious, unclean, re­vengeful, proud, and all other un­godly thoughts. You read what a re­proof God gave Jerusalem, Jer. 4.14. Oh Jerusalem, wash thy heart from wic­kedness, that thou mayest be saved; how long shall thy vain thoughts lodge in thee!

6. Above all; look to your hearts; they are the spring and fountain of all good and evil thoughts, aff [...]cti­ons, words, and actions. Therefore the Wiseman counselleth, Prov. 4.25. Keep thy heart with all diligence: (the Hebrew is, above all keeping:) mark his reason, for out of it are the issues of life. All good, holy, gratious thoughts, desires, affections, words, and actions spring from a good and holy heart; and all evil and wirked, from an evil and wicked heart. Make the heart good, and all will be good; if that it be naught, all is naught, Tit. 1.15. To the unclean all things are un­clean. [Page 103]Mat. 12.34, 35. Out of the a­bundance of the heart the mouth speak­eth A good man out of the good treasure of his heart bringeth forth good things: and an evil man out of his evil treasure bringeth forth evil things.

And then remember that God al­ways sees you, and his eyes are upon you. Prov. 15.3. The eyes of the Lord are in every place, beholding the evil and the good. The thoughts of some eminent grave person standing by, as Cato, Laelius, or Scipio, would be a means to keep men from doing any uncomely thing, as the Heathens supposed, and so adjudged Seneca: How much more will the believing that the All-seeing, holy, and righ­teous Lord is always present? The Rabbins were wont to say, that if a man did remember three things, he should not sin. viz. 1 His creation, that he came from the dust. 2. His end, he must return to the dust: and 3. the strict account he must give. The Hebrews have another like say­ing to that purpose: That if a man did think of three things, he would not sin: viz. 1. Of the Eye that sees [Page 104]all; 2. of the Ear that hears all; and 3. of the Book in which all his faults are written.

17. Study to carry your selves affably, courteously, & neighbourly to all persons; as well to the poor as to the rich; to be beneficially publike spirited, and ready to do good to all persons, cha­ritable, & open-handed to the poor; when they come, hid them welcome, sit down. Job professes, he did not eat his morsel alone, but the fatherless eat thereof, he was to him as a father; the loyns of the poor blessed him, and he was warmed with the fleece of his sheep; Job 31.17, 18, 20. Humility, affabili­ty, Charity do much adorn Religion, put a beauty and lustre on it, honor our conversation, stop the mouths of evil men, are pleasing to God, good and profitable to men, gain the esteem and good will of many, and a good report in the world, Luk. 7.5. Act. 10.22. oftentimes make friends of foes, at least sweeten their sour natures, and stop the mouths of such as would otherwise be open a­gainst Professors and Religion it self.

But a sour, high, losty, slighting carriage, scarce bidding a poor or mean Neighbour drink, or sit down, or perhaps (as some proud persons) scarce speak to them, or take notice of them, doth very much unbecome civil persons, much more persons professing Christianity, and loseth them much in their hearts and affe­ctions, and often gives occasion to slight, and speak evil of them, and of Religion for their sakes. While God gives, and I have it, I would not willingly let any poor Neigh­bour go away without some refresh­ing, unasked, or other expressions of charity and neighbourliness; I have often seen the good fruit of it: and am sure Christ, Luk. 6.38. saith, Give, and it shall be given to you again; good measure, pressed down, and shaken together, and running over, shall men give into your bosoms. Matth. 10.42. Whosoever shall give a cup of cold wa­ter only in the name of a Disciple, ve­rily, I say unto you, he shall not lose his reward. Remember also, that loving courteous words to them, and of them, though they be never so infe­riour, [Page 106]and bad also, is as cheap as e­vil, harsh, surly, or churlish words, and only pleasing to God and men: words of contempt are commonly returned in the like kind, full mea­sure, running over by some others. Not railing or evil-speaking, but let e­very one of us please his Neighbour for good, saith the Apostle, Rom. 15.2. But what good office soever you do, do it heartily as to the Lord, and not to man, Gal. 3.23. Ephes. 6.5.

18. Ʋse moderation at all times, in all things, and to all persons, Phil. 4.5. Let your moderation be known to all men, the Lord is at hand. Be not only temperate and moderate, but let it appear (abhorring vain-glory) in all things and always; so that all that know you and your conversation, may see it, and be gained by you: not unlike to that of our Saviour, 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. This the Apostle ex­horts to in the word sober, 1 Thes. 5.6, 8. 1 Pet. 1.13. and 4.7. and 5.8. one of the three great lessons the [Page 107]Gospel teacheth Titus, 2.11, 12.

Ʋse a moderation in (the use of) meat, drink, and apparel, for the quantity, the quality, and the fashi­onableness; that it be not too much, too rich, or costly, nor too conform­able to the world, and garish, but al­ways within the bounds of Religi­on, reason, your estate, calling, de­gree and condition of life, never be­yond: but alas! the devil, pride, and self have so blinded all sorts and ranks of men and women, and al­most all of all sorts, that our eyes are almost out, that we cannot see wood for trees, but take one for another, vice for virtue.

Ʋse a moderation in spending and laying out your estate; if you have never so great an overplus, there are other ways and uses that may be laid out more to the Glory of God, the good of others, and much more to your own advantage; whereas vain and lavish spending in the for­mer, or any other ways is sinful, and is all quite lost, and you over and a­bove (in case you shall so do) guil­ty, and must give an account of your [Page 108]layings out, as well as of your re­ceivings in.

Ʋse a moderation, and be sober in your desires and endeavours after, and in your delighting and rejoy­cing in any worldly things, as wealth, credit, honor, preferment, ease, li­berty, and the like; also in sleep and rest. The Heathens, many of the mo­ral Heathens taught and practised this lesson of moderation, as Cato, Fabricius, Scipio, and very many more we read of; yea, Hannibal, though a Souldier, and Caesar an Emperor, that they might not ex­ceed the bounds, they would be sure to abridge and deny themselves of much of that which was lawful in meat, drink, apparel, recreation, Houshold-furniture, meerly upon the account of honor, credit, or esteem in the world; because they judged it a brave thing to be sober and tem­perate; and a shameful thing, un­worthy for a man, especially if of note in the worlds esteem for wis­dom, to be overtaken with excess, in the use of meat, drink, apparel, &c. or of passion.

Now what a shame is it, that the Heathens, Pagans, that knew not the true God, should go much be­yond Christians in these things, which know the true God, end have his word to inform and direct them, and are frequently called on by his Ministers, and by his Providential works to live soberly, especially such as pretend to Godliness; and that Heathens should rise up in judgment against Christians, and condemn them, for being given to excess in eating, drinking, daintiness, excess in apparel, to be as rich and costly in their apparel as other Christians that are much above them; yea, as Heathens that are much superior to them in many ways and respects, and be as fashionable and modish; yea, as fantastick many Professors, as the loose, prophane, vain men and wo­men of the world, as gayish and a­pish; to the great dishonour of God, scandal of Religion, discredit to the Gospel and the profession of it, sad­ding the hearts of the sober tender Christians, hardning of vain persons in their vain, fantastick modes and ways, & the great hinderance of the [Page 110]conversion of soul, who are strength­ned in their sins, by the vain conver­sation, carriages & habits of such as pretend to real piety. The work of conversion will never go prosperous­ly on, or as sometimes for merly, till Christians are reduced to their won­ted gravity, sobriety, and modera­tion in apparel and other carriages. For what may and do many loose persons say? We (say they) think Religion is but a fancie, a precise humorous singularity, nothing of reality; for we see that they them­selves that are so precise, and ready to run after Sermons, are as cove­tous and greedy of the world, as am­bitious, as fashionable, and comply­ing to the modes of the times, and as proud as any others are; if there were a reality in Religion, and they themselves beleeve it, would they do so and so? Therefore use a moderation, be sober and tempe­rate in these, and also in your de­sires, cares, and endeavours after worldly things, and in your delight in them. Be not covetous and ha­ving, pinching and sparing, farther than is meet and commendable; [Page 111]God will provide: Heb. 13.5. He hath said, Let your conversation be without covetousness, and be content with such things as you have; I will never leave thee, nor forsake thee.

Neither let Heathens condemn you for prodigal and lavish spending or laying out for outward good things; for the back, belly, and house; nor for pride, vain-glory, self boasting, and self-exalting; for delighting and solacing your selves in outward good things; for ambi­tiousness, affectation of worldly e­steem, and to be some-body in the world above others; or voluptuous­ness, given to pleasures, worldly de­lights, sleep, ease, or the like. But if you will be ambitious or covetous, covet earnestly the best things, to be rich in the knowledge of the things of God, rich in faith, rich in grace, & be ambitious who shall go one be­fore another in humility, self-deny­al, and in all good works; Laying up for your selves a good foundation a­gainst the time to come, that ye may lay hold on eternal life, i. e. to have a good argument and evidence in [Page 112]your selves, that you are in the num­ber of them that have a true saving faith, love to God, Jesus Christ, and his children, and ways, to which God of his free Grace hath promi­sed eternal life. So the Apostle ex­horts, 1 Tim. 6.17, 18.

19. Study and endeavour to be good and useful in, and to all your relations, to improve them for their good every way, especially for their spiritual and everlasting good and welfare; both for the credit and propagation of Religion, as well as for your own peace and comfort in the faithful discharge of your duty. There are the relations of husbands, wives, parents, children, brethren, sisters, masters, servants, fellow-ser­vants, neighbors, acquaintance, Chri­stians, subjects, members of the Com­mon-wealth and Kingdom. It is not enough for a married man to be a good man, but he must be a good husband; and so for a married wo­man to be a good woman, but she must study to be a good wife also. So likewise to be a good child, a good sister, a good father, a good brother, a [Page 113]good mother, a good master, a good servant, and so in every relation any do stand in to any other, that all may be the better for you, and you for them, and God may be glorified by all on your behalf: And therefore labour to insinuate your selves as much as conveniently may be into the favour of every one; of Superi­ours, by submission, obedience, and diligence; of equals, by courtesie and freedom; of inferiours, by af­fability mixt with gravity, and gen­tleness, &c. The Heathen could say, Nemo sibi natus est, no man is born for himself, but partly also for his friends, and partly for his Countries good, for a general good. He is not a true Christian indeed, no, nor a right qualified man, that doth not desire and endeavour to be good and beneficial to all relations. I desire to be not only a good man, but also a good Minister of Jesus Christ, a good hus­band, a good child, a good father, a good brother, a good master, a good servant, a good fellow servant, a good friend, a good kinsman, a good neighbour, a good acquaintance, a [Page 114]good Christian, a good subject, and a good member of the Church and Kingdom in which I live, and am a member, through the goodness of God. I speak upon supposition, if I were in all these relations, as I am in many, that all relations might be the better for me, by being a hus­band to one, a master to others, a fa­ther to others, a brother to others, &c. Oh! that the good Lord would inable and make me good, useful and beneficial in, and to every relation! Oh! that I could be your pattern in every relation in all well doing! Oh! how glad should I be in every relation and condition to be always good and useful, as David, who ser­ved his generation. Act. 13 36. and so fulfilled [...], all the wills of God, ver. 22.

20. Ʋse Recreations when nature requires, in conventent places, fit company, and at convenient times and seasons; not in times of mourn­ing, fasting, or publike calamity; ne­ver on the Lords day, which is to be imployed in holy exercises. Read and consider Isa. 22.12, 13. Exod. 20.8. [Page 115]and use them lawfully as recreati­ons, not as a trade or calling; to re­fresh and make you more fit for the duties of your calling, civil and re­ligious; not like him that is all day, or a great part of it, whetting his sythe, but cuts down nothing or lit­tle. But always let your recreations be only such as are lawful, honest, harmless, of good report, and suta­ble to the end you use them, grave­ly and soberly, as Christians. Di­cing, carding, mixt-dancing, scur­rilous sports and stage-plays are un­becoming the piety and gravity Christians should exercise in all their act ons, if not simply unlawful for Christ ans.

21. Think often of, and prepare dai­ly for suffering and death. For our Sa­viour commands all that will be his Disciples, to deny themselves, and take up his cross, and (so) follow him, Luke 9.23. in respect of preparation and expectation; for, as Solomon tells us, We know not what a day may bring forth, Prov. 27.1. And the A­postle James also, Chap. 4. ver. 14. Therefore labour to get and clear up [Page 116]to your selves, that you have true saving faith, truly repented of your sins, and have all other renewing and sanctifying Graces; that you have an interest in Jesus Christ, that your sins are pardoned, the sting of death pulled out; and all sufferings, shall work together for your spiritual and eternal good. See before in Adver­sity.

And then for death. Know and con­sider, that when, where, or howsoever it cometh, it is to a true believer, to a godly man, only a means to put off the body of sin, and to free the Soul from all sin both actual and original, from Satans temptations, from all worldly cares, sufferings and sor­rows, from all toil and labour, from all diseases, distempers, weaknesses and imperfections both of body and Soul, a passage from natural life to eternal life, from earth to Heaven, from the company of evil and ungodly men, and enemies, (for so many are in this world) to have im­mediate and full communion with God the Father, Jesus Christ, the Holy Spirit, and all the holy Angels, [Page 117]Patriarks, Prophets, Apostles, Mar­tyrs, and all other Saints departed in the faith.

And though you must part with many things desirable in this world, and lovely, as friends, relations, and some with riches, honour and great­ness in the world, yet remember it is but for a time, and to enjoy a far better estate, incomparably better, far better friends, the most blessed and glorious Lord God, the Hea­venly Father, Jesus Christ your hus­band, Head, Redeemer, Justifier, el­der Brother, the blessed Spirit, your sanctifier and comforter, godly rela­tions, and all the spirits of just men made perfect in Heaven; and free from all the infirmities and corrup­tions they had while on earth, which sometimes made the meetings of be­loved and desired friends uncomfor­table, yea, bitter, as that of Paul and Barnabas, two most godly per­sons, and dear friends and compani­ons, Act. 15 37 38 39.

And though the body shall go to the grave and see corruption, yet it is but for a time; God will destroy [Page 118]death it self, and the grave, raise up the body, and glorifie it with the Soul to live for ever in Heaven in glory and happiness, Hos 13.14. Phil. 3.21. 1 Thes. 4 15, 16, 17. Who after wearisome labour all day, is unwilling to go to bed and rest? Isa. 57.1, 2. why should any be unwil­ling to part with the worse, for a state and condition that is every way in­comparably better and everlasting? wherefore comfort your selves and one another with these things, and in an holy humble manner triumph over death and all worldly evils as the Apostle did, 1 Corinth. 15.54, &c.

22. Married persons, husbands and wives, you know you are one flesh, Gen. 2.24. And therefore your duty in common is,

1. To dwell together, that you may be mutual helpers one to ano­ther, and to live chastly, keeping each to other only, keeping your bo­dies undefiled: Adultery is a great sin, to be punished with death, Levit. 20.10, 16. Whoremongers and adul­terers God will judge, Heb. 13.4. Con­sider [Page 119] Prov. 5.15, 16, 17, 18, 20, 21. Drink waters out of thine own cistern, &c.

2. In a special manner to love one another above all other persons in the world, and delight one in ano­ther above all others, in respect of Gods command, and because of their near union. In this respect Solo­mon, and God by him counselleth, Prov. 5.18. Rejoyce with the wife of thy youth, let her be as the loving Hand and pleasant Roe, let her brest satisfie thee at all times. This is the wives duty as well as the Husbands. Love is the ground of all other duties and good carriages, the bond of per­fection, it bindeth together all those duties that do or ought to pass be­tween man and wife, neighbour and neighbour. Love provoketh, con­straineth to all duties; where this is wanting, all other duties will be wan­ting, and often altogether neglect­ed or slightly performed, and where true love is, there all other duties will be readily performed.

3. To bear one with another, and bear one anothers infirmities, Gal. 6.2. Bear ye one anothers burden, [Page 120]and so fulfil the Royal Law, Jam. 2.8.

4. To defend, protect, and pre­serve one anothers person, good name, credit, and chastity.

5. To nourish and cherish one ano­ther, Eph. 5.29. No man hateth his own flesh, but nourisheth & cherisheth it. Now husband and wife, are one flesh; and thus doing they do in effect preserve their own persons, lives, chastity, credit, comfort and nourish their own bodies. This duty lieth on them at all times, and in all estates and conditions, in sickness and weakness, in health, in poverty, lameness, &c. as well as in time of health, strength, beauty, prosperity; yea, though the other party be not able, or wilfully wanting to do his or her duty; be­cause of Gods command, their near conjunction, and solemn Matrimo­nial covenant, to take one another for better for worse, for richer for poorer, &c.

6. To be diligent, provident, & care­ful to increase & preserve that estate which God hath, or shall give you: the command of God, reason, and your [Page 121]own common interest, mutually bind both to be as careful of the goods of the family, as if they were their particular own goods, and there­in also to be helpful one to ano­ther.

7. To govern the children, ser­vants, and whole family, wisely and discreetly for the good of the whole family, and therein also to be help­ful one to another.

8. Especially to be the helpers one to another for the good of your Souls, using all loving means to win and draw one the other that is yet uncalled, and in the state of nature, to grace, and holiness, faith in Je­sus Christ, and obedience to his commandments; to prevent sin in one another, and to preserve and help forward the work of Grace be­gun, by your mutual hearty pray­ers, loving advice, counsel, encou­ragement, commendation, good ex­ample, and all other ways; and so much the more, because that is the chief end of marriage, and their most neer relation binds them, the Soul being the most pretious thing, [Page 122]more worth than the whole world, and the salvation of the soul of far greater concernment than any other thing in the world; than any out­ward estate, than bodies, lives. And he that truly loves his yoke-fellow, cannot but much desire and rejoyce each in others Souls welfare. A duty generally neglected by most husbands & wives, & sometimes much hindred by the other yoke-fellow; but very sad will be the account such hinde­rers and neglecters must make ere long to God for neglecting, much more for hindring their yoke-fellows salvation, neglecting their own duty, and doing the Devil, work, for so it is: See Act. 13.9, 10, 11. in discou­raging or hindring any that do mind and seek the good of their own or others Souls.

The faithful discharge of these common duties, is the way to have marriage a merry age, a blessing in­deed, and a great comfort and help one to another. The neglect brings many a cross, trouble, and often a curse, and proves the most grievous yoke each to other, which they can­not [Page 123]be freed from as long as they live.

The Husbands particular duties are these and such like.

1. To dwell with his wife according to knowledge, as is commanded 1 Pet. 3.7. that is, to be able and ready to govern her wisely, go before her, in­struct, inform and counsel her, as he is her head and Governour. It is to be lamented, that many marry be­fore they know, or can govern them­selves; and many husbands are much more fit to be taught and go­verned themselves, than to govern others. Such must bewail their igno­rance, and give all diligence to be inabled to discharge their duty, and then to do it in love, not rigorously and imperiously, Sic volo, ste jubeo, I will and command you. Such Lan­guage rather becomes absolute Lords over slaves, not husbands to their wives. Col. 3 19. Husbands love your wives, and be not bitter unto them. Love and meekness sweetens every condi­tion and relation, every command & counsel, & is pleasant to the heart as sugar to the taste; it makes even [Page 124]hard things to be easily taken and undergone, as bitter pills in sweet syrrop, or pap of Apples.

2. To love and delight in his wife in a special manner, as (his own bo­dy) his other self, Ephes. 5.28. He that loveth his wife, loveth himself; no man ever hated his own flesh. And this he must manifest by his loving speech­es to her and of her, courteous car­riage towards her, bearing with her, and kindly accepting of her courte­sie, and readiness to yeeld to her in things reasonable.

3. Not to exact or require of her a­ny thing that is unhonest, unjust, e­vil, or cannot stand with the peace of a good Conscience, or that is above her ability, or unfit and unseemly for her to do, unless in case of ne­cessity. Nor forbid her any thing but what is evil and unlawful, un­seemly, or that will be of ill conse­quence, or have some evil effect. If her conscience be erronious, he must meekly inform her of her error out of the word of God. 1 Pet. 3.7.

4. To bear with her infirmities as the weaker vessel. 1. Pet. 3.7.

5. To provide for her all things needful and convenient, to be libe­ral to her, to maintain her accord­ing to his degree and ability readily and cheerfully, not niggardly, pe­nuriously and grutchingly, but libe­rally, that she may, if need require, shew particular favours to win and incourage others under and about her. She is his second self, and her credit and comfort is his.

6. To honour her, by giving all due respects to her, especially be­fore others, children and servants. 1 Pet. 3.7.

7. To allow her liberty being dis­creet and careful to dispose of goods, and order matters of the house as she thinks meet, as Elkanah did to Hannah, 1 Sam. 1.23. for wives are commanded to guide the house, 1 Tim. 5.14. whereby it appeareth that the businesses of the house doth belong, and are most proper to the wife, as to order the keeping, trim­ming of the house, disposing the pro­vision of the family, governing the young children, and maid-servants; in which respect she is called, The [Page 126]house-wife, Mater-familias.

8. In case there be just cause of blame and reproof in a wife, which may not without neglect of love, care, and good conscience be wholly winked at and past by in silence, then to reprove her privately, alone, in love and meekness, convincing her by Scripture and good reason, that so she may see her error, and his love and tender respect to her, Gal. 6.1.

9. To countenance and encou­rage her in all well-doing, commend­ing and praising her, as the husband of the good wife in the Proverbs, tru­sting in her, Prov. 31.11, 28.

But above all, to encourage her, and be a helper to her for her Souls good, praying daily with her and for her, minding her of the concerns of her Soul, instructing, counselling, comforting, and allowing her suf­ficient and fit time for private and publike duties of Religion. It is a wicked thing to discourage and hin­der honest hearts that desire to serve God truly and faithfully when Rea­son and Religion call on them.

The wives particular duties are these.

1. To be subject to her husband in all things lawful and honest, so far as may stand with her obedience to God and the peace of a good Conscience, Ephes. 5.22, 23, 24. Wives, submit your selves to your own husbands, as to the Lord: for the hus­band is head of the wife, as Christ is head of the Church, and saviour of the body. There is a double reason to move the wife so to do; the Autho­rity her husband hath over her as her head, & the con fort she hath by him, as a saviour of the body, to protect and defend her, and provide all things needful for her. And the manner of her subjection and obe­dience to him, is laid down in the words, as to the Lord; that is, willingly, readily, cheerfully to obey him, by doing what he requires, and forbear­ing what he forbids, coming at his call, &c. so far as he requires no­thing contrary to the will of God: See 1 Sam. 20.31, &c.

2. To reverence her husband as her head and saviour in some re­spects, as Christ is to the Church, Eph. [Page 128]5.32, 33. And the wife see that she re­verence her husband, by her inward esteem of him, as worthy of honour on her part, as her head under Christ; yea, though before, and o­therwise in himself her inferior much and unworthy, having before God and men given him by her Matrimo­nial Covenant, that power over her. Also she ought to declare her reve­rence to him by an inward wife­like fear of offending him, and out­wardly by her mild, courteous, lo­ving and modest speech to him and of him, behaviour before him, and respective obedience to him as her husband.

3. To nourish and cherish him, and provide things needful and conveni­ent for him, most especially in time of sickness, weakness, and the like, as for her self, Ephes. 5.29

4. To go soberly, modestly, and gravely, and after a seemly manner in her apparel as becomes godliness; not garish, flanting, and fantastick, 1 Tim. 2.9. I will that women adorn themselves with modest apparel; (mo­dest apparel then is an ornament, as [Page 129]well as garish, rich and fine, or cost­ly apparel; and in some respects much more, and doth more win the the affections of all sober persons) with shamefastness and sobriety, — and which becometh godliness with good works, 1 Pet. 3.4, 5. whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which in the sight of God is of a great price. For after this manner in old time, the holy women, who trusted in God, adorned themselves, being in subjection to their own husbands.

5. To look to the house and the affairs of it, and to preserve the goods of it, as her own, and order them for the best advantage; also the children and maid-servants: this is expresly commanded in terms, 1 Tim. 5.14.

6. To advise with her husband, ask and learn of him in private: 1 Tim. 2.11.

7. But especially to be a true hel­per [Page 130]to her husband in the things of God, that concern their spiritual good, according to her power. And it is a great advantage the wife hath, by reason of her interest in her hus­band and children, and the frequent being with him and them, to instruct the children, mind him of his duty lovingly and meekly, advise, comfort and encourage him to every good work, as well as he her; one great end of Marriage, Gen. 2.19, 20, 21.

23. Parents, you whom God hath given the honour to be fathers and mothers of children, Let me mind you of the particular duties God re­quireth of you in reference to your children. I need not advise you to have care of their bodies, and to provide for them in due season all things needful for them; Nature tea­cheth that, and he is worse than an infidel or Heathen that doth not pro­vide for his own house, 1 Tim. 5.8. but do not mind them more than God; but their spiritual good I chief­ly aim at.

1. Teach and instruct your child­ren in the grounds and Principles of [Page 131]Religion as soon as they are capable of retaining any thing, though they do not for the present understand it; yet children do many times under­stand more than we think they do: & teach them a little at once as they are capable, & the most easie and funda­mental truths first, Deut. 6.6, 7. These words which I command thee this day shall be in thy heart, and thou shalt teach them thy children diligently. (The word signifies to whet or sharpen, as a man sharpens his knife by degrees, often drawing it to and fro, so should pa­rents teach their children) and mark what follows; and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, & when thou risest up. Eph. 6.4. Ye fathers provoke not your chil­dren to anger, but bring them up in the nourture and admonition of the Lord. A good Catechisme is of great use to this end; amongst others, Mr. Perkins Catechisme, Mr. John Balls, and the Exposition also, and the Assemblies, are all of singular use, learned by heart, more especially with the proofs; the shortest and easiest way [Page 132]to furnish children with the main grounds of Religion, and to fit them to hear Sermons.

2. Pray often with them and for them.

3. Read the Holy Scriptures to them, and other good Books as you have opportunity.

4. Teach them to read betimes, and to read well; and hear them read daily.

5. See that they attend reverently in time of Religious duties, and on the publike Ministry also, Exod. 20.8, 9, 10.

6. Repeat the Sermons unto them, or the heads, as well as you can, and God will help you.

7. Examine what they remember, what they have heard or read; other­wise they will not mind, and so not profit by hearing and reading.

8. Commend and encourage them when they do well, Reprove them when they do evil. Correct them al­so when need requires, not in passion (a sinful thing, and doth little good, yet too common; and which is worse, some foolish Parents presently after [Page 133]correction, are ready to take them into their bosom; this is of evil con­sequence, and besides it shews they did not correct them in love and judgment, but only vent their sinful passion;) but correct them wisely in meekness and love, and let them see you are angry with them for their Souls good, till they melt kindly for their faults, and humble themselves, and beg your pardon: Consider well Prov. 19.18. and 22.15. and 23.13. Ephes. 6.4. but provoke them not to anger. Col. 3.21. Use not threat­nings, nor many words, lest when they see they are but words, they slight them, and regard not your words nor commands, nor your selves neither in a while, as I have often seen.

9. Give them always a good ex­ample in word and deed; carry your selves gravely, meekly, religiously, and after a seemly manner towards them; evil examples will do them more hurt than all your good instru­ctions will do them good. Children have a great conceit of all the Pa­rent doth though bad or untrue, and [Page 134]are wonderful apt to imitate them. Col. 4.6. Let your speech be always sea­soned with salt, that is, discretion and prudence, that it may rellish, savour, and season others well. Avoid all corrupt communication, foolish, and scurrilous words, and jesting, Ephes. 4.29. And the rather, you have great reason thus to do, and to endeavour their regeneration and salvation, be­cause you have been instruments of their corrupt, sinful, miserable, and damnable estate by natural genera­tion. If you be instruments under God of begetting them again, as furthering a new spiritual birth and life in them, and so of their salvati­on, it will add much to your com­fort and crown at the day of your account: But if they miscarry and perish through your evil example, or neglect of due educating them, they shall die in their sins, but your Souls must answer to God for them at the day of death and judgment, and that may be very soon, and will be very sad for you.

10. Busie them in some honest and fit imployment as soon as they are [Page 135]capable; teach them to be good hus­bands and house-wives. Skill, dili­gence, and providence, are alone a good portion and livelihood, and many times far better than a bare portion though great.

11. Be not partial in manifesting your love to them, though Nature and Religion bind you to love them, and that tenderly. The partialness of many Parents in manifesting their affections more to one child than to another, hath many times been the occasion of very evil events, many times of undoing, sometimes of the death of one, sometimes of both, and so of all their children. There is a very sad story of this kind prin­ted of late years. You know the sto­ry of Jacobs love to his Joseph; it was in part the occasion of his Bre­threns envy, hatred, and conspiracie of his death, Gen. 37.3, 4, 7, 18, 19, 20. Also of Davids love to his Absa­lom, also to Adonijah, and what grie­vous doings followed. That child whom the Parents so partially af­fect, many times proves the Pa­rents greatest grief and trouble, as [Page 136]were Absalom and Adonijah to Da­vid; and just it is with God it should be so: and the neglected child proves the greatest comfort and cre­dit. I grant, there may be special reasons in one child more than ano­ther, that may move and draw the Parents affections, and that the Pa­rents may love it and delight in it more; as in Joseph: but take heed of manifesting it further than may be for both their good.

Take heed also of being too coc­kering and indulging to your child­ren, also of being too severe and ri­gorous, Col. 4.6. Ephes. 6.4. Too much cockering commonly spoils them, and makes them less loving, more careless to please, undutiful. And too much severity and harsh­ness doth dispirit them, makes them heartless, mopish, disrespectful to their Parents, whom they think do not love but hate them.

Neither be too free and liberal to feed your children with mony, nor too niggardly and close handed; the one makes them proud, prodigal and spend-thrifts; the other makes them [Page 137]heartless, discontented, and often to use very unwarrantable shifts to help themselves. The golden mean is best; a little with the Parents eye over them to see how they lay it our, encourageth them to husband their little well.

12. Teach them to be dutiful, and carry themselves with due respects to all persons. Good breeding is a great ornament, and gains love; but clownishness, disrespect & contempt.

13. And when they are grown up and to be put out, and disposed a­broad, to a School, Calling, or in Marriage, be very careful to get the best Teacher, and the best Master or Mistress, for abilities, skill, honesty, & goodness; the best ordered family, where goodness and Godliness is practised, taught, and encouraged, and their everlasting welfare will be furthered: And such a Trade and Calling as is not only lawful, honest, of good report, credible and profi­table, but also sutable to your chil­drens age, abilities, means to man­age it, and to his mind and incli­nation.

But in Marriage be most especially careful to have a meet yoke-fellow and helper every way, a person as far as you are able upon due inqui­ry to judge, truly religious, of a good disposition, of honest parentage, provident and diligent in an honest and credible calling, with other su­table conveniences, as much as may be: but let the former by no means be neglected. Prov. 31.30. Favour is deceitful, and beauty is vain, but a woman that feareth the Lord shall be praised. 1 Cor. 7.39. A little with the fear of the Lord is better than great treasure and trouble therewith, Prov. 15.16.

Also I advise all persons to deal plainly and faithfully, that nothing be pretended that in ordinary ways of Providence will not be found true. They that seek to deceive o­thers, are commonly also deceived themselves, and justly. He that wal­keth uprightly, walketh safely, Prov. 10.9. yet it is good providence to fore­see as much as may be, & to prevent evils and inconveniences that may fall out. Eccles. 2.14. The wisemans [Page 139]eyes are in his head; but the fool goeth on and is punished, Prov. 22.3. And if any (says the Apostle) want wisdom (as who doth not more or less?) let him ask of God, who giveth liberally and upbraideth no man, Jam. 1.5. For­get not in every undertaking to seek God first and last.

24. Children, learn to know and make Conscience of discharging your duties towards your Parents.

First, Honour your Parents; it is the express command of God, Exod. 20.12. Ephes. 6.2, 3. Honour thy fa­ther and thy mother; see what forci­ble Reasons follow, It is the first com­mandment with promise (says the A­postle, Ephes. 6.) namely, the first Commandment of the second Table, & has a great encouraging promise annexed to it, viz. long life, & with it prosperity, in those words, that it may be well with thee, and thou mayest live long on the earth.

Honour comprehends Reverence, obedience, and maintaining them in case of want.

1. Reverence them in your hearts as worthy of all respect and honor [Page 140]from you; and manifest it outward­ly by your humble and reverend be­haviour and carriage before them, lowly obeysance, hearkning unto them; by your modest silence before them; and when called to speak, by mild, humble, reverend speech to them, and of them; as Joseph did, bowing himself lowly before his a­ged father, though blind and could not see him, and much inferior to him in respect of his place and au­thority in Egypt, and himself a mar­ried man, Gen. 48.10, 12. But wor­thy are those children to be blamed and shamed, that before their Pa­rents are bold, loud, streperous, full of words, or stout, sullen and surly, not answering their Parents, or in a short suappish manner, as if their e­quals; are dogged, froward, pouting, rude. But most unworthy are those children, who having gotten a little wealth, or fine cloathes above their parents, are proud, and scorn them, or are ashamed to own and acknow­ledge their poor parents; and those also that despise, reproach, or curse their parents, such by the Law of [Page 141]God were without mercy to be put to death, Levit. 20.9. Prov. 20.20. Mat. 15.4. The ravens shall pluck out his eyes, that mocketh at his father or despiseth his mother, Pro. 30.17. And be sure, those children, of what age, place or estate soever, that carry them­selves undutifully or irreverently to their parents, shall be paid home in the same kind and full measure: God is righteous, but he will honor them that honour their parents.

2. Obedience is due unto father and mother in all things lawful, and which may stand with their obedi­ence to God the Heavenly Father. Eph. 6.1. Children obey your Parents in the Lord. There is the duty, obedience; and the limitation of it, in the Lord, for this is right, says the Apostle. O­bedience is a true and real honour; reverence without this, is but com­plement; and this is the real and surrest proof of dutiful children. This obedience must be shewed by a ready and cheerful doing what the Parent commands, and as he or she commands, and forbearing what the Parent forbids. But disobedience [Page 142]and rebellion are great sins; and such persons are counted by the Holy Ghost as the vilest persons, sons of Belial, Deut. 13.13. and the Apostle compares such to brute and unruly beasts.

3. Maintenance also is due unto Parents from the children in case of want, or need, to their utmost ability: to visit them in time of sickness, weakness and trouble, as Joseph did his father, Gen. 48.1. comfort them in time of mourning and sorrow, as Jacobs children did, Gen. 42.5. and relieve them in their wants, and nou­rish them, as Joseph did, Gen. 47.12. and Ruth her good mother-in-law, Ruth 2.8. And this is that which the Apostle requires of children; to re­quite their parents; which he calls, a shewing piety at home, and says, it is good and acceptable before God. These things are contained under the word Honour.

Secondly, Children must love their Parents unfeinedly, for their great love and many respects to them; and to esteem them highly, as worthy all love, honour, and obedience from them.

Thirdly, Pray for your Parents dai­ly, heartily, fervently.

Fourthly, If you observe any fail­ings and infirmities in them (as alas! who living is without, being frail, sinful men, all subject to like passions and infirmities?) I say, 'tis your du­ty, above all others, to bear with them, and cover them in love as far as you can. Notable is the example of Shem and Japhet, Noahs sons, to­wards their father Noah, for which they were blessed, and Cham and Ca­naan for discovering their fathers shame cursed, Gen. 9.22, &c. This is a duty due from all inferiors-to their Superiors.

There are many strong and weigh­ty reasons obliging children to the performance of all these duties; to reverence their parents both of them equally, to obey them also, to main­tain them, love them, esteem them, bear with, and cover their infirmi­ties. As,

1. Because you have your be­ings from them: you never had a being in the world, and so a capaci­ty of being holy and happy to all [Page 144]eternity without them. Therefore you owe unto them, next under God, your own selves, and all you have, and can do for them.

2. Because of the great pain and trouble in child-bearing, breeding, and bringing forth.

3. Their great pains, care, and trouble day and night continually, to preserve you and nurse you up, when you were the most weak, help­less, shiftless, and vilest creatures in the world, by reason of native cor­ruption and original guilt.

4. For covering and clothing you when you were naked, and worse than naked, all polluted in your blood, Ezek. 16.3, 6.

5. For their continual care and cost in bringing you up to be able to shift and do something for your selves.

6. They intend that all they have laboured for, taken great pains and care, early and late, day and night, shall be yours in due time.

7. Especially for their many prayers, pains, and endeavors in in­structing you, &c. that you may be [Page 145]born again, be new creatures, san­ctified, and saved eternally.

Fifthly, Give all diligence to learn of them; to get sound and saving knowledg, grace, and holiness; to be truly Godly, and live holily; to be justified, sanctified, and eternally sa­ved. Now while you are young, as soon as you are capable of doing any thing towards your salvation, in the use of means, before the world hath gotten room and possession in your hearts and affections; Remember now thy Creator in the days of thy youth, saith the wise Solomon, Eccles. 12.1. Now you are most fit for that duty: now your minds and hearts are in some respects like clean white paper, free to receive any thing in, to write any thing upon. If the devil once ingrave wickedness in your hearts, and the world its sinful vanities, you are like to live always, die, and pe­rish in your sins for ever, unless God be very merciful unto you. But if you get your minds and hearts sea­soned with sound knowledg and sa­ving Grace while you are young, you will be always good, godly and ever­lastingly [Page 146]saved and happy. Oh! it is a lovely thing to be Godly while young, to see young persons breath­ing and panting after grace and ho­liness, following hard after the Lord, and walking in the ways of God, as young King Josiah did, and young Samuel and Timothy; a thing very pleasing to God. He delights greatly in such persons, communicates much of himself unto them, honors them much. When you come into years, you will have many worldly occasions and businesses to mind: be­sides, you do not know how soon you may die, how short your lives are, and how little time you have to get that which of necessity must be had, or perish for ever; namely, sound knowledge of the doctrine of salva­tion, true living Grace and holiness, your persons justified by the only righteousness of Jesus Christ, and so pardon of sin, reconciliation with God, & acceptation of your persons & services in the blood, and for the sake, merit, and mediation of Jesus Christ: for by Nature and your first birth, you were the children of [Page 147]wrath, children and slaves to sin and Satan, walking in the lusts of the flesh, and fulfilling the lusts of the flesh, utterly unable to do any thing that is truly good and acceptable to God, or to avoid evil, and the wrath to come, as the Apostle and experi­ence assures us, Ephes. 2.1, 2, 3. Ti­tus 3.3.

Four things which a good old ex­perienced Christian, but the last night before I wrote this, put some few of you in mind of, which I will here set down with some enlarge­ment.

1. To labour to get sin imbittered: That is, to see and be truly sensible what an evil thing sin is, how filthy, hateful, dangerous, and damnable; that it may be bitter unto you, loa­thed, subdued, and mortified by you by all means, through the assistance of the Spirit of God, Rom. 8.13.

2. To be self-emptied: That is, to see how empty you are of any thin that is truly and spiritually good in. and of your selves; that the best performances even of the most holy persons are so imperfect, that they [Page 148]must utterly renounce all confidence in them in the point of justification before God, Isai. 64.6. Luk. 17.10. Rom. 3.23. to the end. Gal. 2.16.

3. To esteem Christ highly, as on­ly necessary to redeem you, justifie and save you, and most worthy of all your love, service, and obedience.

4. To imbrace holiness also, as that which is absolutely necessary to spi­ritual life and salvation, Heb. 12.14. 1 Pet. 1.14, 15.

To this end consider (and what I say to you in this, as also in the for­mer things, I say unto all) consider seriously two things.

1. The torments of hell as most intolerable, easeless, and endless: Oh! to suffer eternally without all possibility of an end, or any inter­mission, ease, or mitigation; it is a thing most astonishing fully to consi­der of, and see into.

2. The joys, felicity, and glory of Heaven, in the presence, immediate, and full enjoyment of God himself, Jesus Christ, &c. and that for ever and ever, never to have any end, nor abatement. Such and so great, as [Page 149]mortal eyes never saw, nor ear heard, nor the heart of man can con­ceive, 1 Cor. 2.9. Psal. 31.19.

Sixthly, Children must learn to be mannerly; to know their duty to­wards all, and accordingly to carry themselves mannerly, loving, and with due respectfulness and courtesie to all sorts of persons, even to the meanest and poorest. Good breeding and carriage is very commendable and winning.

Seventhly, As you grow up in dis­cretion and years, be faithful, diligent, careful and provident to look unto, and do your Parents business; the benefit will be all your own hereaf­ter, and you will have the peace and comfort of a good conscience, in discharging your duty in the mean time and ever.

Eighthly, Imploy some time every day in private, alone, in reading the Holy Scriptures, prayer, meditation on what you have heard and read; and labour to use and improve all Ordinances of Christ for your spiri­tual advantage and Souls bene­fit.

Ninthly, Brothers and sisters must love one another in a special manner, and be very willing and ready to do all good offices one for another; Love as Brethren, saith the Apostle, because of the near relation one to another in the flesh: for brothers and sisters to live at variance, or as strangers one to another, is sinful and shameful. What! should not they love and live lovingly one with another, that were begotten of the same father, or born of the same mother, lay in the same womb, fed at the same brest and ta­ble, and frequently plaid together? If any of you be faulty (I can ac­cuse none) for shame let it be so no more; but labour to be cordially u­nited in love, and help one another in all well doing, especially in the way to Heaven.

Lastly, When you are grown up, and desire to change your condition, and dispose of your selves abroad in a cal­ling, place, and especially in way of Marriage, observe, I pray, these few directions, and God will be with you to bless and prosper you.

1. Resolve on nothing till you [Page 151]have first acquainted your Parents (or Guardians that are in place of Parents) and have their consent and advice: you have your being and education, breeding and bringing up by their care, pains, and charge, and therefore do owe your selves to them; and therefore should do no­thing without their consent and ad­vice.

2. Be earnest with God in prayer for direction, and a blessing on your undertaking, most especially in the choice of a yoke-fellow. God is the great disposer of all things, and most wise, yea, only wise, 1 Tim. 1.17. Houses and riches are the inheritance of fa­thers, but a prudent wife is from the Lord, Prov. 19.14. Therefore be sure to seek unto God for a meet yoke-fellow, as the gift of God.

3. Let Godliness in a yoke-fellow be that which above all you desire, and endeavour after to find in an helper. Never marry with one that is not truly religious; and though Religion alone is not sufficient to make a fit match, suffer not your selves to be corrupted with the [Page 152]worlds false glosses of beauty, wealth, or the like; neither cross the rules of Nature, in too much disparity of age, or degree, or in robbing Patents of their right: marry not with any of evil report, for beauty or lu­cre sake: among all the ends of mar­riage mentioned in the Scripture, 'tis observed, there is none to make one rich, or worldly great.

They that look only or chiefly at beauty, parts, riches, or other world­ly advancements, many times have that which they desire, but little comfort with it; often a cress, and sometimes a curse with them. He that would have Gods blessing on the marriage, must invite God to the marriage: he that would have not his wine turned into water, but his water turned into wine, must in­vite Christ to the wedding: he that would have Gods favour and bles­sing, must ask his leave and presence, and follow his direction by his word and gratious Providence. Be not hasty, but wisely deliberate and con­siderate, ere you pass over your selves, liberty, and all for so long a [Page 153]term, as during life; much less sell your selves and your liberty, and comfort, only for worldly estate, wit, or beauty, though never so great, and be always a servant for these un­certain and unsatisfying things. And it is good to express before en­gagement, what you expect both for piety, and all other matters, of ha­bitation, manner of living, order of family, and the like. This is the way to have marriage a merry age, matter of much comfort.

25. Masters, you to whom God has given the honour of being Ma­sters and Governours of a family and servants,

1. Know I pray and remember, that most of the before-mentioned duties incumbent on Patents, concern you also to practise towards your ser­vants, as to instruct them in the grounds of true Religion, to pray with them and for them daily, read the Scriptures before and to them daily, and see that they be present and do attend with reverence, both at private duties, as prayer, reading the Scriptures, repetition of what [Page 154]has been heard, and the publike M­nistry of the word; and that they also do read the Scriptures often, ex­amme them what they do remem­ber, help them what you can, and give them a good example in all things.

2. When they do well, encourage them; restrain them from evil, and from evil places and company. And when they do ill, reprove them, but privately; shew them their error, and the evil of their ways in love, that they may see you seek their good as well as your own, and the faithful discharge of your duty to God and them.

3. Rule them not with rigour, harshness, or bitterness; use them not as slaves, but as fellow servants to Christ, with love and gentleness, forbearing threatnings as much as may be, that they may serve you out of love, and for conscience sake. Ri­gour, bitterness, harshness, foul lan­guage, are hateful to God, and often do much hurt, make many mopish, careless, some distracted, and others desperate; but love, gentleness, and [Page 155]good usage, hath often done much good, even on difficult natures; and your authority must be improved for their edification, and not for their destruction, 2 Cor. 10.8. And if they reply (when reproved) soberly, hear their defence and reasons, as Job did, Job 31.13.

But be sure you command your servants and children nothing but what is lawful, just and equal, and agreeable unto, nothing that is a­gainst the Law of God, which must be all our rule; for so doing, your selves will be guilty of a double fault, and suffer most in the end; and I would gladly prevent your dashing on this rock and all others.

4. Allow them time convenient, as for your work, so for Gods ser­vice, publike and private duties of Religion and piety. It is not enough to instruct them, and blame them for omissions, but you must also allow them convenient time; it will be no let to your work and business, but a whet rather, bring a blessing on your af­fairs, as Abrahams servant did, Gen. 24.12, 27, 42, 48, 52.

But lamentable is the carelessness, and negligence, (I might say, the prophaness) of most Parents, Ma­sters, and Governours of families, who have no duties of Religion per­formed in the family, not so much as prayer; but live like Heathens and Infidels, only work, eat, drink, sleep, play, and the like worldly things, but no service of God, or very rare­ly; sometimes some have a short, heartless prayer at night: yea, it is to be feared, and I have too much reason to think, that some, even whom I know, and no doubt many others, and I therefore mention it, that they might see their sin; such, I say, which make a fair profession of Religion, and do attend, I think, constantly on some of the best Prea­chers, and yet have no family-du­ties, or but seldom. This is very sad, that that which should be mind­ed principally, the worship and service of God in the family, is ei­ther wholly neglected, or least mind­ed. It was otherwise with Abraham, Joshua, Job, David, Daniel, and all that ever truly feared God, Gen. 18.19. [Page 157] Josh. 24.15. Daniel three times a day, Dan. 6.10, 11, 12. David seven times a day, Psal. 119.64.

5. Imploy them well in lawful imployments, but do not over-bur­den them. A good man is merciful un­to his beast, saith Solomon, much more to his servant.

6. Be careful for them, both in health and, sickness; provide all things needful and convenient for them, and in due seasons. Allow them convenient time for rest, recreations, and to mend their apparel; and allow them for their work a sutable reward; the laborer is worthy of his hire. Let poor labouring men especially be fully paid for their work, whether they work with you or for you. God hates oppression. Do not work on the poor mans necessity; you would not be willing to be so served your selves. Do nothing in this kind but that which is just and honest before God and all men. Remember you have a Master in Heaven, to whom you must give an account; and there is no re­spect of persons with God, Ephes. 6.9. And though some poor labouring [Page 158]men will be glad at some times to do any thing to get a peny to supply necessaries; yet sure no honest man, or that fears God, will work on such a man or womans necessity: to pinch men that labour of their necessary and convenient food, apparel, or wages; to deny them their just due, defer them when they stand in need of it, abridge them of their necessa­ry rest, abate them in their wages, or work on poor mens necessity (as the manner of some wretched Masters is to do) is hateful to God, who is merciful, and will surely avenge the poor that cry unto him, and severe­ly punish such wretched Masters.

7. Teach them their Trade who are put as Apprentices to you. It is a great sin to keep them ignorant of the lawful ways, and the managing of their Calling; a robbing of them, and frustrating the end for which they were put to you. As for the My­steries, or rather mysterious iniquities many men use in the managing of their Trades and Callings, let the wicked keep to themselves, whereby many to wonderment quickly grow [Page 159]rich; but fear you God. It is an old saying, Plain dealing is a Jewel, but he that useth it shall die a beggar: but it is better to die a beggar, than a knave; to die poor and go to Hea­ven, than to die very rich and go to hell, 1 Cor. 6 9, 10. The only sure way under Heaven to have a blessing on whatsoever a man hath, and Gods favour, whose loving kindness is better than life, is to deal truly, justly, and faithfully with all men, in all things. I will not condemn a­ny whom I see or hear of, that sud­denly get great estates; but I cannot imagine how some men should get such vast estates as they do in a few years, if they do not use some sub­tleties, or ways more than are honest. But they stand or fall to their great Master; I do but give some men an Item, God grant the faulty may make use of it; I touch not others, unless by way of caution.

8. Teach them also to be careful, diligent, and provident for them­selves in an honest way, that they may see you mind their good as well as your own; it will both do them [Page 160]good, and make them more careful to manage your business for your comfort and benefit.

9. When you have a good servant, especially one that feareth God, and makes conscience of his ways, e­steem highly of him or her; bless God for, and make much of such, and use him as a brother, or her as a sister in Christ, and a good gift of God, Phi­lemon v. 16.

26. Servants, you that are actual­ly engaged, or yet free, and intend to be such, let me mind you also of your duties, and make Conscience of performing them, as you tender your own good.

First, as much as in you lieth, while you are free, or when you shall be free and intend to engage again, make choice of a Godly family, of such Masters, Mistresses, or Dames and samilies where piety and good Conscience are exercised, and Reli­gious duties constantly performed and encouraged, as you tender the everlasting good and welfare of your precious and immortal Souls. Be not so deluded, as for a little, no nor for [Page 161]a great deal of worldly wages or re­spect, to neglect your precious souls. Evil and ungodly families have un­done many a hopeful servant both in soul and body; yet most endeavor to get into families where they may get most wages, or other worldly re­spects, without any regard to piety & the best things, Gods glory; or their eternal estate, and prove according­ly; and many repent sore when it is too late, when they are called by death to give an account of them­selves and their time unto God the Judge of all the world.

Secondly, Having made a good choice, or being in a Religious, Con­scientious family, bless God for it; be willing, ready, and forward to joyn with them in all Religious du­ties, and to learn of them, improve your opportunities, and continue there so long as you intend to be ser­vants to others; if you may conti­nue, change not for worldly respects and advantages only, to your pre­judice in spiritual things.

Thirdly, Being servants, of what­soever rank, sort, or condition, birth [Page 162]or estate you were before, yet being servants, know, and make consci­ence of the duty God and Nature require of you.

As 1. Be obedient to them that are your Masters according to the flesh; that is, to fleshly and bodily Masters, of the same common nature with your selves, in all things lawful, and that may stand with your obedience unto Christ, your heavenly Master and absolute Lord: so God himself expresly commandeth, Ephes. 6.5. Colos. 3.22. Yea, though they were before inferior to yourselves in di­vers respects, and are still froward, harsh, cruel, ungodly, 1 Pet. 2.18. not only to the good and gentle, but also to the froward, in all things. So Colos. 3.22. that is, in all things lawful, all things that may stand with Gods command, that may tend to the glo­ry of God and their Masters good; for soul, body, or outward being in the world, not in things sinful; for we may not think that God would have any servant to obey his earthly Master contrary to his own will and rule, who is the Supreme and abso­lute [Page 163]Lord over men and Creatures.

And when I say and use the word Masters, I understand as the Apostle doth, both Sexes, the Mistress and Dame also, as well as the man. And great is the benefit servants procure to themselves by faithful obedience to their Masters.

Now for the manner of your obe­dience, I must put you in mind of what the Spirit of God hath set down for your direction and prac­tice.

1. With fear and trembling, Eph. 6.5. that is, with an awful fear of of­fending or displeasing them, in doing what is required for matter or man­ner: for a slavish fear or dread is not here meant or allowed, especi­ally in Christian servants, who are spiritually free; but a careful reve­rential fear, a fear of punishment or just displeasure (as aforesaid) is to be used, Rom. 13.3, 4.

2. In singleness of heart, Ephes. 6.5. Col. 3.22. that is, truly, sincerely, from the heart, not hypocritically, or in dissimulation, but heartily, as [Page 164]in the sight of God, who seeth and knoweth your hearts.

3. Not with eye-service as men plea­sers, Ephes. 6.6. that is, not with a meer outward service, only to satis­fie the eye of man, and to please man, which is hypocritical; or to be diligent, nimble, and careful while the Masters eye is upon them, and when his back is turned, and he gone, to be idle, lazie, careless, do­ing nothing at all, or little, or to halves, which is Pharisaical, a de­frauding & deceiving of the Master, both which are hateful to God, and displeasing to man. A servant ought to do his Masters will and command heartily, as to the Lord, with care, diligence, and faithfulness, when he is absent and far off, as well as when he is present and looketh on, be­cause God requires it, and seeth, and will call him to account.

4. With good will, doing service as to the Lord, and not to men, Ephes. 6.7. that is, not only in singleness, but also, readily, cheerfully, and desiring that it may be for the Masters profit [Page 165]and benefit; which argues a good will to their Masters.

5. Not answering again, Titus 2.9. that is, not gainsaying, reasoning, and arguing, cavilling against it; yet may a servant, and ought, in some cases, humbly to shew his reason a­gainst the doing of this or that, or after this or that manner, when he verily beleeves it to be sinful and un­lawful, or tending to his Masters pre­judice and disadvantage, as Naamans servants did, 2 Kin. 5.3. & 13.

2. Be careful to serve your Masters with all faithfulness, Tit. 2.10. 1 Cor. 4.2. as it is said of Moses, Heb. 3.5. Moses was faithful as a servant; that is, with faithfulness, diligence, and care to manage your Masters business as may be most for his benefit, as Joseph did.

This faithfulness must appear in dealing truly with him in all things, endeavoring carefully to keep, pre­serve, and manage your Masters goods to his advantage; look to his cattle, children, person, credit, keep his secrets, and do all things faith­fully, that you are intrusted to do; [Page 166]not purloining, imbezeling, wasting, or unnecessarily spending your Ma­sters goods, for that is dishonesty, next door to robbery; not suffering through your carelessness or negli­gence any hurt or damage to come to your Master, or to any person or thing he hath, for that is unfaith­fulness; and as you deal with others, others no doubt will hereafter deal with you.

3. Be careful to give all due reve­rence and respects; hear what the Apostle saith, 1 Tim. 6.1, 2. Let as many servants as be under the yoke, count their own Masters worthy of all honour: Observe and understand, that many of those Masters the Apo­stle then spake of, were Infidels, Hea­thens, Idolaters, and otherwise laid on heavy yokes, which he expres­ses by the word yoke; and their slave­ry, by being under the yoke; and though their servitude was an hea­vy burden, a yoke, to serve them which were Idolaters, and enemies to the true God and Jesus Christ, whom the Christian servants belee­ved in, loved, honoured, and served [Page 167]in their spirits; and perhaps many of them in other respects very un­worthy men: yet being, and while they were their Masters, the Christi­an servants must count them, and accordingly carry themselves to­wards them, as worthy of all honor from them, as their Masters, and next under God over them. And observe his reason, which is very good, That the Name of God and his Doctrine be not blasphemed, v. 1. that is, evil spo­ken of by the Heathen Masters: for if they should refuse to serve their Masters, or to reverence them, though Infidels, under pretence of their Christian liberty, this would occasi­on their Infidel Masters to reproach the Christian Religion, as if it taught them disobedience, pride, and undu­tifulness. Much more then should Christian servants cheerfully and gladly serve and honour beleeving Christian-Masters, especially such as are truly religious, godly, and con­scientious, as ver. 2. shews: And they which have beleeving Masters, &c.

And this reverence must be in­ward, in the heart; otherwise it is [Page 168]hypocritical; and must be expressed outwardly in their speech and words to them, and of them behind their backs; it must be also sparing, hum­ble, mild, the truth, and at a fit sea­son, & by forbearing to speak when the Master seems to be unwilling they should speak any more at that time. Also in their behaviour and carri­age, dutiful submissive obeysance or courtefie to them, standing modestly, decently, and humbly before them, uncovered, and the like usual reve­rend respectful carriages. All which reverence and humble respects is due also from children to their Parents; yea, and also from wives in some de­gree, to their own husbands, who in many things have a joynt authority & power with their husbands, Eph. 5.33. therefore the rather is due from servants to their own Masters, who are in a far inferiour condition th [...]n wives. Wherefore sawciness & bold­ness, in speaking without respect, as if equals, replying again and again, stoutness, crosness, that will not an­swer when they are spoketo, or crosly, or flee away in a passion, or slap him [Page 169]in the mouth with a lye, pride in not giving the title due to the Master, be­cause it may be, he is poor or mean, or not very wise: muttering and mur­muring are carriages very un­worthy, to be condemned, though from a Christian servant to a Hea­then Master; much more, if to a Christian Master; worst of all, if to a godly Master.

4. Patiently bear reproofs, and cor­rection also, if you meet with them, even when you do well, much more if for evil doing; it is both a sin and shame to murmur, complain, or be impatient: 1 Pet. 2.18, 19. Servants, be subject to your masters, with all fear, not only to the good and gentle, but al­so to the froward; for this is thanks­worthy, if a man for conscience towards God indure grief, suffering wrongfully; for what glory is it, if when ye are buffeted for your faults, ye take it pa­tiently? but if when ye do well and suf­fer for it, ye take it patiently, this is acceptable with God, for even hereunto are ye called, because also Christ suffered for us, leaving us an example that we should follow him, who did no sin, nei­ther [Page 170]was guile found in his mouth. See, here is Gods command, Christs ex­ample, their own duty, comfort and benefit to themselves, do all bind servants to a meek and patient bear­ing of reproof and correction, blows also.

5. Bear with your Masters infir­mities; for the best of men have their infirmities, are subject to like passi­ons as other men, as 'tis said of Eli­as, Jam. 5.17. as you your selves also have yours; and therefore make conscience of bearing with them in others, especially in your Governors, concealing and covering them in love, as much as may be. It is a sin­ful thing to publish or blaze them a­broad, to the dis-credit of their Ma­ster; & is indeed to their own discredit & shame in the end: yet it is too com­mon for servants when they meet to­gether, to talk of, and blaze their Masters and Governors infirmities, and secrets also, that others abroad know what is said and done secretly in the house. Such the Holy Ghost condemneth as tale-bearers, Prov. 11.13. and 20.19. and the Apostle, as [Page 171] tatlers and busie-bodies, wandring from house to house, and speaking things they ought not, 1 Tim. 5.13. I say also, it redounds to their own discredit and shame; for who will credit or like such as tattle abroad, what they see or hear at home? or knowingly re­ceive, or willingly retain such in their houses? All sober persons will ut­terly dislike and condemn such per­sons for so doing.

To back all these duties, and put all servants on to make conscience of performing these duties, consider these weighty Reasons.

1. The will and express command of God, as you have heard; so that in a willing neglecting any of these, you sin against God, and provoke God against your own souls.

2. You wrong your Masters, whose good you ought to endeavour hear­tily, and honour their persons and authority.

3. The great reward you shall re­ceive, if not of men, yet to be sure of God, who has undertaken to be your pay-master, Eph. 6.8. Knowing that whatsoever good thing any man [Page 172]doth, the same shall he receive of the Lord, whether he be bond or free.

4. The place Masters are in, name­ly, over you in the Lord, as your Head and Governour, and you in the place of subjection to them; so that whatsoever the birth, parentage, e­state, parts, or former conditions of any of you were; yet now being ser­vants by your own voluntary choice, or Divine Providence, you must be subject, and do the duty of servants; and it is much better to do that cheerfully and faithfully which must be done, and will be much for your comfort and benefit.

5. The faithful discharge of these duties is a good way to adorn the Gospel, credit Religion and Godli­ness, honour the Name of God; the contrary will be an occasion of blas­pheming the Name of God, and of the Gospel, and the ways of Godli­ness, 1 Tim. 6.1. Titus 2.10. and hin­dring the good of Souls.

6. This is one end of your calling to Grace, to serve others faithfully: 1 Pet. 2.21, 22. whereunto also you are called: though the place speaks e­specially [Page 173]and particularly of suffer­ing patiently for well-doing, yet ex­cludes not the other, but includes it.

7. Fellow-servants must be loving one to another, and be a help and comfort one unto another in all well-doing, and by all lawful means as much as may be, that their lives may be more sweet and comfortable to themselves, more pleasing to God, and their service more acceptable unto their Master, and give one ano­ther and others a good example of faithfulness, diligence, chastity, so­briety, godliness, and all Christian vertues, and well-doing.

8. I might add, there will be a day of Death and Judgment, in which both Masters and servants must give an account unto God the Judge of all the world, how they have carried themselves in their re­lations one towards another, 2 Cor. 5.10. Eccles. 12.14.

27. Lastly, To those that are poor in the world, I must add a few words particularly, for their comfort and direction; and I pray observe them well.

1. If now for your comfort, you be truly Godly, that is, know God and Jesus Christ savingly; and if you do truly desire to believe, and endeavour to serve God daily and faithfully, though but weakly, as your education ('tis probable) hath been but mean, then you are rich and great in the sight of God. God is your Father, and Jesus Christ your Redeemer, Justifier and Saviour, the Holy Spirit is your Sanctifier and Comforter, and Heaven your in he­ritance; all is yours, if you be Christs, 1 Cor. 3.22, 23. Bless God with all your Souls, serve him with all your heart, you are happy, in a far better condition than many thousands, though you have little or nothing in the world, and they have hundreds or thousands by the year, if they be Christless, ungodly, and graceless, and such I am confident some of those to whom I intend this are. Fear not, you shall never want things ne­cessary, any thing that God your Heavenly Father knows to be good and necessary for you. Consider Psal. 34.9, 10. & 84.11. Rom. 8.32. He that [Page 175]spared not his own Son, how shall he not with him freely give us all things? Con­sider well Mat. 6.25. to the end: where you shall read how Christ argues for your comfort and ours also. Where God gives life, which is the greater & better gift, says Christ, he will give meat and drink, which is the lesser; and he that gives a body, will give rai­ment, which is the lesser good. He that will give a hundred or thousand pound to his childe, will not be wanting to give him a little meat, drink, and clothes, a few shillings for his present necessaries. He that cloth s the field with grass and corn, and the Lillies, that neither toil nor spin. Yea, He that feeds the ra­vens, kites, and other Birds and Beasts that live on prey; God pro­vides for them, when they awake in the morning; they sing and are mer­ry, and yet they do not know where they shall have one small bit; and they praise their Maker in their kind, depend on him without distracting or carking distrustful cares, and he provides for them every one food convenient in the due season. Read [Page 176] Psal. 104.27.28. and 147.15, 16. How much more will he provide for you, who truly desire and endeavor to serve and fear him? Be not faith­less, but beleeve. But

2. If you have not true saving knowledge and sanctified Grace, an interest in Jesus Christ; if ignorant, or unholy, and unrighteous, then I beseech you, whatsoever you do ne­glect, yet neglect not any longer to give diligent endeavour to get sound knowledge of the thigns that concern your everlasting welfare: Be diligent to get sound knowledg, sa­ving Grace, true justifying faith, sin­cerely to repent, love God, and make conscience of serving him dai­ly and faithfully according to his re­vealed will in his word. If you first, that is, chiefly and above all worldly things, seek the Kingdom of God and his righteousness, the righteousness of Jesus Christ for your justification, and the righteousness of an holy and upright conversation, all outward things shall be given to you of God; you have Christs own word for it, Mat. 6.33. you being careful and diligent [Page 177]to use lawful means in some honest imployment.

Object. Alas! (may some say) we are poor, have no time; all our time is little enough to get a sorry livelybood, and poor rayment, otherwise had we time, we should be willing.

Answ. Yea, Why! hath not God set apart a whole day, the Christian Sabbath, or Lords day, one day in seven, in a special manner to provide for your precious and immortal Souls? Spend that well and consci­entiously, in using the means to get knowledge and Grace, and you will have no cause to complain of the want of time. So that this is but an idle excuse of an unwilling mind in too many. Besides, you may ply your worldly calling on the six days, and yet have many an opportunity in the six days to think of better things, of what you have read or heard on the Lords day, and to put up many a request to God, for know­ledge, grace, and holiness.

2. That, namely to neglect the Sabbath and other opportunities on the week days, is the way to be al­ways [Page 178]ignorant, poor, miserable, and cursed also. If you do neglect God, no wonder if he neglect you; but if you seek him, and to your power, craving assistance from him, to serve him to the best of your power, he will be found of you, and pro­vide for you, Mat. 7.7, 8, 9.

3. Know, that to learn to know God and his will, and to serve him daily and faithfully, out of consci­ence, love, and obedience, is the on­ly necessary thing, absolutely neces­sary to serve God, and so to save your own souls, the great end of your creation, living and being in the world; neglect this, and you do no­thing at all that is absolutely good and necessary, that will stand you in any stead, or do you any good when you must die, and to eternity. With­out this, no obtaining Heaven, or e­scaping Hell. Whatsoever you get in the world, yet without true piety and holiness you must perish eternal­ly. Oh! that word eternally is the most astonishing, to be always, for e­ver and ever in the torments of hell with the Devils; after ten hundred [Page 179]thousand years are past, to be as far from an end of misery, as the first day it began, because it never shall have an end. Oh! that will be ten thousand times worse than to be al­ways very poor and miserable in this world.

Therefore 1. whatsoever you do, I beseech you for the Lord Christs sake, do not neglect this one necessa­ry thing, to learn and practice daily to serve and glorifie God, and to en­joy him for ever.

2. And be also diligent in some ho­nest and lawful imployment, careful; and provident to get, keep, and save what you honestly get, for your com­fortable being while you are here. Cast off all distrustful, carking cares, shun idleness, laziness, vain and un­necessary spending of what you ho­nestly get; be diligent and provi­dent, Pro. 10.4. He becometh poor that dealeth with a slack hand, but the hand of the diligent maketh rich. Prov. 12.24. The slothful shall be under tribute, but the hand of the diligent shall be made fat, Prov. 13.4. Read also Pro. 21.5. and 22.29.

And be always truly thankful for, and contented with what you have, whatsoever it be, 1 Tim. 6.6 Godli­ness with contentment is great gain. Pray daily, for a blessing on your la­bour, serve him faithfully, and he will provide for you. This is the way to have always so much as the most wise God and gratious Father seeth best for his people, Mat. 6.33. Psal. 84.11. And be sure in what want or strait you shall at any time be, to use no unlawful or unwarrantable means to help your selves, as lying, stealing, defrauding, over-reaching, for that is the way to be always poor and cursed also of God, in your souls, body, and name.

I have observed some sorts of poor people, which I cannot but much pi­ty, blame, and condemn, as they justly deserve.

1. One sort is those that are igno­rant, pitiful ignorant, many of them loose also and prophane, and are content and willing to be so, will take no pains to know and serve God as they ought and might, and be better. These are like to perish eter­nally. [Page 181]These also bring up their chil­dren in ignorance and irreligion, and many times idly also, & so help to fill the world with persons ignorant, loose, prophane, ungodly, and beg­gars also, to the great shame of Chri­stianity, and great impoverishing the Common-wealth they live in; in­creasing the number of Atheists, pro­phane persons, and the Devils King­dom, and hell in the end. The Lord open their eyes, and awaken their consciences to see whither they are going before it be too late.

2. A second sort is, of those that are idle, lazie, trifle away a conside­rable part of their time; sometimes half a day, a whole day and more in a week. God says, Six days shalt thou labour, Exod. 20.9. Solomon says, What thy hand findeth to do, do it with all thy might, Eccles. 9.10. The Apo­stle says, He that will not labour, neither let him eat, that is, do not pity him, do not relieve him, unless in case of extreme want, 2 Thes. 3.10.

3. A third sort are those that will work hard, and as soon as they get a little mony, will go to the Ale-house, [Page 182]and spend it there, to the dishonor of God, abuse of his creatures, and themselves; mispence of necessary and pretious time, bringing guilt on their Souls, & distempers, and some­times death, by drinking or quarrel­ling, on their bodies; and wrong their poor wives and children, who at home pinch hard for it, which other­wise might be comfortably provided for. It is great pity a severe Law is not made and put in due execution against such guzling fellows, and on the Ale-houses and persons that har­bor the very sinks of sin, irreligion and Atheism, many of them.

4. A fourth sort are those that are given to fingering and filching any thing of other mens which they can lay hand on, and fairly carry away, and think all is gained that is so got­ten: whereas, alas! they little con­sider, that for this very thing God may, and often doth blast and curse that little they have gotten honest­ly. 'Tis Godliness only, that with con­tentment is great gain, 1 Tim. 6.6. for it hath the promise of this life, (the [Page 183]good things of this life,) and that which is to come.

5. I may add a fifth sort; some few, which are those that having by their labour gotten a little money, either lavish it out in some finery, or dainty fare, and strong drink above their ability (in a moderate way, at some special time, is not to be bla­med.) And so feasting as it were one day, and then are forced to fait or go with an empty belly two or three days after: whereas a wise husbanding that little they get, might supply their wants at all times something comfortably.

Thus living and walking accord­ing to these and the former rules and directions, none need to fear ei­ther want or death, but may com­fortably say with David, The Lord is my shepherd, I shall not want, Psal. 23.1. and apply that of Isaiah, Isa. 57.2. He shall enter into peace, they shall rest in their beds. None need to fear want, that hath an All-sufficient God, and a most tender Father to provide for them; nor need to fear death, seeing to die to a Godly man, [Page 184]is to enter into peace; and rest in his bed: none fear to go to bed, when they know they shall rest.

Object. Thus to live, (perhaps some will say, or at least think) were to banish all joy and comfort, and to live an heavy, mopish, melancholy life.

Ans. 1. The world is much mista­ken and deceived. The Godly man is forbidden or debarred no joy, na­tural or worldly, that is lawful and convenient for matter and other cir­cumstances; but only meer carnal, sensual delights, and others, when, and so far as they are evil in respect of circumstances; which worldly de­lights, so far, worldly and voluptu­ous men must and will repent of, when they shall give an account of themselves and their sinful pleasures and delights unto God.

2. None under Heaven have so much true joy, delight and content, as the truly Godly man hath, or may have, even the most strict and most religious of them. But indeed their joy and delights are not carnal, but spiritual; not outward in the face, voice and lungs, but inward in the [Page 185]heart, a true, sound, solid joy; but the joy of worldlings is a slight, superfici­al underling joy, of the bo y, not of the soul, like the flash of a bavin in the fire, or straw, it will make a great flame and noise, but yeeld little hear; it doth scorch rather than heat kind­ly, and is quickly gone and out; but the Godly mans joy is in his soul, Luk. 1.46, 47. Psal. 13.5. and 33.21. a substantial hearty and lasting joy. What greater joy can there be? What greater comfort, and cause of rejoycing, than to know and be assu­red, or have some comfortable grounds of hope that they are freed from the reigning and condemning power of sin, from the destroying power of the devil, death, and hell, have their sins pardoned, God re­conciled, Christ to be their Saviour, God to be their Father, the Holy Ghost to be their sanctifier, instruct­er, guide and comforter, and Heaven to be their everlasting inheritance; and that in the mean time, all things, even the worst, shall work together for their spiritual and everlasting good, comfort, and happiness, [Page 186]the all wise and over-ruling grati­ous Providence of God? Rom. 8.28. Psal. 25.10. Therefore says the A­postle, Phil. 4.4. Rejoyce in the Lord always, and again I say, Rejoyce. Such a joy as the world can neither give nor take away, nor understand, Isa. 9.3. Prov. 14.10. John 16.22.

Object. 2. Yet again, p ssibly some may think, this seems to be too much pre­ciseness and niceness, more than needs: What shall none go to Heaven, but such as live very precisely and strictly?

Answ. I cannot deny, but many shall go to Heaven; yea, all that are truly Godly, and live holily, though they are not of so strict a life as some are. But

2. I never heard or read of so much as one in all my life, that was truly Godly, that thought himself too ho­ly and strict; but of many (no doubt truly Godly & strict) who have com­plained, and were troubled that they were no more holy and conformable to the will and Law of God, and to Jesus Christ. Read and consider Da­vid, Psal. 119.5.14, 15, 16, 33, 34. and many other places, Paul also [Page 187] Rom. 7.18, 19, &c. and Phil. 3.9, 10, 12, 13, 14.

3. I say also, that even wicked, loose, prophane persons, when them­selves come to die, if the eyes of their understandings be truly open, and conscience awaked, they will justifie the most holy & strict Christi­ans, and heartily wish that them­selves had lived so: I have heard and seen some do so on their sick beds, when they had dying thoughts.

4. Consider what Christ saith and commandeth us, and all men, Mat. 5.48. Be ye perfect, even as your heavenly Father is perfect. and what the Apostle saith and enjoyns in the name of God, 1 Pet. 1.15, 16. As he which has called you is holy, so be ye holy in all manner of conversation: Because it is written, Be ye holy, for I (that is, God or Christ) am holy. Now who can be perfect in this life, for degree, as God our Father in Heaven is Holy? And who can be so holy in all man­ner of conversation while in the state of mortality, as Jesus Christ is holy? yet this we are all command­ed to endeavour after here.

And now dear Friends and Chri­stians, give me leave to add only a few choice places of Scripture to be always ready at hand, and before your eyes.

Ephes. 4.22, 23, &c. Put off con­cerning the former conversation the old man, which is corrupt according to the deceitful lusts. And be you renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holi­ness: Wherefore putting away lying, speak every man truth with his neigh­bour, for we are members one of ano­ther. Be angry (namely, when there is a just cause) but sin not, let not the Sun go down upon your wrath, neither give place to the Devil. Let him that stole, steal no more, but labour with his own hands the thing which is good, that he may have to give to him that needeth. Let no corrupt communication proceed out of your mouths, but that which is good for edifying, that it may minister grace to the hearers. And grieve not the Holy Spirit of God, whereby you are souled up unto the day of redemption. Let all bitterness, and wrath, and anger [Page 189]and clamour, and evil speaking be put a­way from you, with all malice. And be ye kind to one another, tender heart­ed, forgiving one another, even as God for Christ sake hath (or as you desire God should) forgive you.

Phil. 2.1, 2, to 7. If there be any consolation in Christ, if any comfort of love, if any fellowship in the Spirit, if any bowels of mercy, 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 and vain­glory, but in lowliness of mind, let each esteem others better than themselves. Look not every man on his own things, but every man also on the things of ano­ther. Let this mind be in you which was also in Christ.

Rom. 12.1, 2 I beseech you by the mer­cies of God, Brethren, that ye present your selves a living sacrifice, holy and acceptable unto God, which is your rea­sonable service; and be not conformed to the world, but be ye transformed in the renewing of your minds.

Phil. 4.8. Whatsoever things are true, whatsoever things are honest, what­soever things are just, whatsoever things [Page 190]are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any vertue, if there be any praise, think on these things.

1 Pet. 3.8, 9, 10, 11. Be all of one mind, having compassion one of ano­ther, love as Brethren: be pitiful, be courteous, not rendring evil for evil, or railing for railing, but contrariwise blessing, knowing that ye are thereunto called, that ye should inherit a blessing. For he that will love life, and see good days, let him refrain his tongue from e­vil, and his lips that they speak no guile. For the eyes of the Lord are over the righteous, and his ears are open unto their prayers; but the face of the Lord is against them that do evil.

Colos. 3.12, 13. Put on therefore (as the elect of God, holy and beloved) bowels of mercies, kindness, humbleness of minde, meekness, long-suffering, for­bearing one another, and forgiving one another; if any man have a quarrel one against another, even as Christ for­gave you, so also do ye. And above all things put on charity, which is the bond of perfectness. And let the peace of God rule in your hearts, to the which ye are [Page 191]called, in one body, and be ye thankful. Let the word of Christ dwell in you rich­ly, in all wisdom, teaching and admo­nishing one another in Psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord. And whatsoever ye do in word or deed, do all in the name of our Lord Jesus Christ, giving thanks unto God and the Father by him.

Act. 20.32. And now Brethren, I commend you to God, and the word of his Grace, which is able to build you up, and to give you an inheritance among all them which are sanctified.

2 Cor. 13.11. Finally, Brethren, farewel; be perfect, be of good comfort, be of one mind, live in peace, and the God of peace and love shall be with you.

Heb. 13.18, 20, 21. Pray for us, for we trust we have a good conscience in all things, willing to live honestly. Now the God of peace that brought again from the dead our Lord Jesus Christ, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ.

1 Pet. 5.10, 11. And the God of all Grace, who hath called us to his eternal Glory, by (or in) Jesus Christ, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. To whom be glory and dominion for ever and ever, Amen.

Now, dear Christians, Brethren, and friends, consider what I have written, and the Lord give you understanding in all things; and forget not to pray for him and his, who is