shewed any other than Christ himself think not when Saint Paul said that he was made all things to all men [l] 1 Cor. p. 22. that therefore he did at his pleasure that which God had directly forbidden to be done that therefore he did make himself a libertine or establish libertinism or purchase a protection for every man to do what seemeth good in his own eyes but that in matters free and indifferent and undetermined which were not iepugnant to the Word which were neither forbidden nor commanded by God such as may indifferently be either used or not used with a good conscience according as the rules of godly discretion circumstances duely considered shall direct he without hurting the faith or offending the righteous changed himself into all fashions and applyed himself to the conditions of all that by all means hee might save some 9. FRom particular privileges in Scripture appointed by Almighty God for some singular choice purposes as from the Israelites spoiling the AEgyptians of their Jewels [m] Exod. 12.36 or Samsons pulling down the house upon himself and others [n] Judg. 16.30 as from Elias his calling of fire from heaven [o] 2 Kings 1.10 or Elisha his cursing the children [p] 2 Kings 2.24 or the like collect not generall precepts or perpetuall directions for the Church extraordinary facts are no ordinary rules every example is not a Law to bind every man to equall practice thy argument taken from example is naught unless thy warrant be alike good 10. SUch allegories as thou findest expounded in the holy Scriptures imbrace as rules of Gods worship matters of faith and parts of religion necessary to salvation but such as mens severall devices frame out of them and commend to the world as hidden senses newly found out neither believe them nor desire to know them but leave them to such as love a hidden divinity and a secret religion devised in their own conceits which will not abide the triall of the light such pleasing various fancies without sacred evidence of Gods certaine approbation are but plausible allusions and no probative allegations can never work in the heart a full Theologicall perswasion Conceive not with some passionate Papists in the heat of their disputations that Gods Word is a potentiall onely no active rule that the Scriptures are not authenticall without the authority of the Church that the authority of the Scriptures dependeth upon the authority of the Church necessarily Not go for advice to the Church necessarily but to the Law and to the testimony saith the Prophet Isaiah [q] Isaiah 8.20 at that least examin and try the truth Not what saith the Church but what is written in the Law how readest thou saith our Saviour [r] Luke 10.26 Not the Church but the Scripture is the sole and supreme Judge of all questions and Controversies of religion The Church cannot give thee faith whereby thou believest in Christ and layest hold of eternall life It is the Scripture that worketh it by the inspiration of the holy Spirit Thou mayest set the diall by the Sun Thou canst not set the Sun by the diall Thou mayest appeal from the judgment of the Church to the Scriptures Not from the Scriptures to the Church 12. AS the wisemen stretched not their course beyond the direction of the star [Å¿] Matth. 2.9 10 11. so wander not thou in thy discourse beyond the direction of the word so much knowledge of divine mysteries as God hath revealed in his sacred volumes content thy self with and offer not thy self to prie any further into them Be sure thou make a resting place where God hath placed a full point resigne thy self up to his wisedom adore his Counsels and be not overcurious in any of his doings Neither suffer any within thy walk and power to make any superfluous questions about them If any do out of infidelity or too much curiosity Answer him briefly with that holy and judicious Father Saint Austin than whom few could better resolve doubts Do thou dispute it I will believe it Do thou reason it I will admire it [t] Tu disputa ego credam tu ratiocinare ago mirabar and rather seriously adore the worker than curiously inquire the manner 13. GIve free eares of body and full regard of mind to whatsoever God speaketh in a plain form and frame of words but give an excellent heedfulnes to the Lord where he useth a singular manner of speaking There conceive some speciall thing is to be marked there think thou art called to that speciall parenthesis of our Saviour who so readeth let him understand [u] Matth. 24.15 where the Lord speaketh strictly and artificially be sure to add to thy accustomed diligence a strict and artificiall diligence set thy attention where he setteth his words 14. WHatsoever scriptures thou readest or hearest attend them carefully and apply them usefully some way or other unto thy self for whatsoever was written afore time was written not at all adventures or as histories to heare or read for pleasure but for our learning that we thorough patience and comfort of the Scriptures might have hope [w] Rom. 15.4 What shall a salve do be it never so soveraigne if it be not layd to the sore or what can the medicine availe if it be not applyed to the disease We do not find it written of David in particular that he should do the will of God and yet in the volume of the book it is written of me saith he that I should do thy will O God I am content to do it [x] Psal 40.7 and yet he applies it in particular to himself as if it had been spoken to him by name 15. BE not like those bare-tonguy Christians in these dayes whose mouths are full of religion but their hearts altogether empty who shew their faith by words not by works who think to be perfectly trusted for their pure talking Ty not Gods Word to thy tongue but bind it to thy fingers not onely profess it with thy lips but express it also yea chiefly in thy life write it not in a scroul as the Romanists do Saint John's Gospell tying it about their necks for externall preservation or as the Pharisees did the Decalogue between their browes for externall signe of holiness but write it in the table of thine heart that thou mayest the better remember to put it in practise 16. TO Countenance sin allege not examples hope not to stand upon the fall of others conclude not thy self safe if thou canst produce some holy men that have gon before thee in the same sins we may not imitate the vices but the vertues of good men sanctity goes not by presidents but by precepts we are not to live by examples but by the Word whereby our actions must be guided as by a rule and by no example without it Examples in Scripture are not all written for our imitation that we may learne what
be works where there is not faith but there is certainly no true faith where there are no works They are the tokens and trials the pulse and breath at least of a lively faith and by want of them thou mayest as well conclude want of faith as by the ceasing of the pulse and breath conclude the ceasing of life 61. IT is not enough to do well unless thou speedily dispatch what thou dost Delayes in any thing that is good are ill and in the best things worst deadness and drowsiness in doing duty is no fit service in his sight who requireth ferventness and cheerfulness in all good actions There may be as great a fault in practising a vertue too late as in performing a vice too soon say not to thy neighbour go and come again and to morrow I will give thee when thou hast it by thee [q] Prov. 3.28 when thou hast wherewith to supply his wants to day To morrow may never come either to him or thee or if it come to thee it may come unseasonable and unable to do him good what availeth it to let the grass grow when the horse starveth or when the steed is stollen to shut the stable door 62. ARt thou advanced to authority and established in high place make not much of vile persons of what estate soever whose true title for all their other titles is that they are the enemies of God but make much of and be sure to honour those that sear the Lord and walk in his wayes how mean soever they are upon earth if ever thou desire and hope to inherit glory with them in heaven Look not with so great regard how personable men are or of what birth or wealth as of what faith and conscience and pious deportment shew most curtesy to those that are most Christian and give best countenance to them that are of best behaviour If God have deputed thee to keep his room to resemble his Majestie to bear his image it is not onely comely but necessary thou shouldst follow his example whose bountifull favours never fail the righteous nor the light of his loving countenance at any time shineth on the wicked 63. LOve all even thy deadlyest enemyes and do good unto them and that not only in their prosperity and flourishing estate but in their greatest need so far as thou dost not maintain and help them against Christ yea as thou seest the gifts of God more cleerly to shine more manifestly to multiply in them so let thy love increase towards them Let not their will or work to hurt thee overcome thy will or work to help them Adjoin not thy impatiency to their injustice keep them not off from thee by opposing or upbraiding but rather draw them neerer unto thee by prayer and kindness It is in vain for thee to represent and press what evill they have done unto thee how many wayes they have wronged thee should Christ have loved none but his friends he had never loved thee It is impossible for men to do that wrong one to another which we have done all to God There can be no surer pledge to thy soul that thy sins are forgiven with God and that he favoureth thee than if thou find a readiness in thy self to remit injuries and to favour those that do them but especially make much of the houshold of faith but more affectionatly and more liberally Christians by profession Majori affectu effectu Ber. Saints by calling heires by faith but especially do good to those that are the sons of God by grace and adoption that are thy brethren by grace sanctification whom God hath ingraven as a signet in the palm of his hand and whom he tendereth as the apple of his ey Let them have the privilege of an elder brother even a doubly portion who when for thy miscarriages they privatly blame thee do not meanly profit thee and pleasure thee by shewing thy sins to thy self and covering them from other and yet that is all the injury thou art like to receive from them 64. BE not hollow-hearted but sincerely affected Be not like subtill Saul [r] 1 Sam. 18.17 and hypocriticall Absalon [ſ] 2 Sam. 15.5 onely kind in fair salutations and friendly words but like faithfull Jonathan [t] 1 Sam. 18.4 and honest Onesiphorus [u] 2 Tim. 1.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in deeds make good thy kindness and manifest thy truth and that not forcibly or with grudging but with good will cheerfully and that not sparingly or basely but bountifully and with a large hand If thou shalt do this from the true ground because God hath commanded and to a right end that God may be glorified and thy neighbour bettered there shall not be wanting any thing to true liberality 65. SUch as are wronged and oppressed and cannot help themselves be ready to help by all good means thou canst afford by thy deeds and by thy words by thy Counsell and by thy comforts by thy pleading with men for them and prayers to to God and the more help them the weaker they are to help themselves and the stronger thou art to help them He that hasteneth to be mercifull to another shall himself in the like case soonest obtaine mercy Neither is there a surer signe than mercy to be found of any mans present being under mercy 66. FOr thy neighbours vertues allow not his vices Neither for his vices condemne his vertues Hate not so much his sodaine passions as never to love his sober actions obscure not the glory of Gods gifts upon whomsoever bestowed but wisely distinguishing between every mans good properties and his bad Let the one be as a rock the other as a rule let the one divert thee the other direct thee 67. NEither seek nor admit imbowelled intireness or any speciall familiarity with those notorious hypocrits those soul-murderers who either poyson the Church with heresy Pejus est Ecclesiam scindere guà m idolis sacrificare August or which is worse than to sacrifise to Idols dismember and rent it asunder with schism who labour to alienate the minds of men from their right teachers and from the Word and Sacraments in the Church of this Land because of their private dislikings and discontents to the hinderance of the chief business and furtherance of the common enemy whose friendship is servitude and abides not equality whose kisses are treasons whose religion is policy and whose policy wickednes who infect all whom they can draw within the compass of communication and intise as many as they can possibly within that compass with whom a man cannot peaceably live in this world except he will believe with them and with whom a man cannot believ if he perfectly trust to live in the world to come 68. BE not more carefull what thou eatest or drinkest than amongst whom thou eatest or drinkest For there are some whose places we should rather desire than their persons
off and detested because false Prophets have abused them and do still abuse them to deceive the people of God and lead them into errour to colour and countenance all their crafts and conveiances of corrupt doctrine Then men must abhor their meat and drink because some be drunken and some surfet Then must our witts memories health strength be taken away because every part and the whole man hath been miserably abused by us all through our many and manifold transgressions 17. BE not so unadvised as to malice or utterly mislike any lawfull vocation because the professors or practisers of it demeane themselves unworthily or impiously This or that officer may be hurtfull and yet his office still may be usefull was not Bennaiah the son of Jehoiada put over the Host in Joabs room and in the room of Abiathar Zadock the Priest [m] 1 King 2.35 Did not Eliakim a faithfull and diligent man succeed Shebna the hypocrite in the stewardship of Ezechiahs house [n] Isaiah 22.20 what a monster amongst men was Judas a traitour to his Master a murderer to himself censured by Christ to be no less debauched than a Devill [o] John 6.70 And yet it is not said of him let the Bishoprick be taken away Let there be no more Bishopricks for Judas his sake but let the Bishoprick remain and let another take [p] Acts 1.20 it that deserveth it better who will not onely bear the name but discharge the trust and more rightly perform the imployment 18. DOth the world commonly like earnestnes in any thing rather than religion Is that ancient and heavenly fire which once appeared most worthily in many both in their entrance and progress of their good course of piety and a good conscience now turned to ashes and extinct or doth it burne so closely and feebly that it can hardly be discerned yet keep thy spirit thy forwardnes and heat of heart and be not at any time without zeal in the service of God It well becommeth every Saint to be earnest to stick close to those holy dueties which God hath layd upon him and not to be flitting off and on and unsetled as many are who yet would be taken to be of the forwardest sort It is good to be zealously affected alwayes in a good thing [q] Galar 4.18 in the practice whereof good zeal with small learning is better than great learning with small zeal But as knowledge is not sufficient without zeal so neither zeal without knowlege But let not the most spirituall project be without spirituall prudence but in thy greatest heate let meek discretion in a proportionable rate order thy zeal Least unawares thou purchase Gods displeasure by the miscarriage of thy wel-meaning devotion such as God never appointed never approved and such as he hath often both misliked and severely punished zeal without knowlege is not zeal but stomack not a blessed holiness but a brain-sick giddiness A brutish and savage passion and perturbation such as is in that head-strong part of furious persons whose zeal is to depart from the Church yea even that Church that first brought them to that knowledge and faith that they have if in truth and soundnes they have any at all 19. BE sometimes severe to beat down the sin but commonly kind to winne the sinner Be at all times serving to befriend but at no time soothing to betray 20. MArre not a good cause with ill handling meddle not with evill no not the least that good though the greatest private or publick may come thereof Thou canst not please God more with a good intent than thou mayest displease him by using bad means to effect it 21. OBserve still the dayes worthily set apart to give thanks to God for his Apostles for those benefits which he hath bestowed upon us by their ministery for their eminent graces on earth and now such unspeakable glory in heaven whom though with the Papists we neither do nor dare adore yet well may we admire and imitate and well may we pray God to give us grace to follow them both in their believing living and dying who having now by their faith attained that which they desired are an excellent direction for us how to seek what they have attained 22. NEither habour an ill thought against thy Soveraigne Neither admit any the least depravation of him no not in the whispering of thy conscience No though he give cause to be evill thought of No though thou be wronged or worse thought of than thou deservest It skilleth not much what his person is when most sure it is his power is of God when of what nation or nature soever the Magistrate is Jew or Gentil Christistian or Heathen good or bad he hath his authority from God the Magistrate of all Magistrates not from the Law of Nations as some are not ashamed to aver [r] Bellar. de Pontif. Rom. lib. 1. cap. 7. paragr praeterea but as from God and his Law By diligent care in good services please thy governour as well as thou mayest and that in most awfull and loyall manner and with all due circūspection beware how thou kindle his anger Be far from those tumultuous and rebellious practices that may give him cause of provocation against thee and keep thy self from those fierce and fiery fellowes those desperate or hypocriticall companions which may stir thee up to stand upon points with him and imbolden thee against him From Church-robbers and traitors it is not pride but a point of wisedom and godly policy to affect alwayes a stern kind of strangegeness aloofe It is Salomons injunction in the giving whereof he was directed by Gods Spirit and be it ever in thy remembrance My son fear thou the Lord and the King and meddle not with them that are given to change [s] Prov. 24.21 that are desirous of alteration and changes in the state according to their private and peevish humours 23. HOw ardently are wilful hearts enamoured with worldly greatness How greedily do naturall men affect dominion How mightily do some men long to Lord it over their neighbours in honour and dignity power and authority some are resolved to rise and be in some office or other or it shall cost them a fall yea a fall into hell some had rather be traitours than not Magistrats But let us not be desirous of vain glory saith S. Paul [t] Gal. 5.26 But seek not thou the acclamation of man more than the approbation of God Be thou no Magistrate no officer yea no man rather than a traitour 24. IF cunning rebellion under a shew of religion and vizard of vertue without fear of Gods vengeance or shame of mens reproof cast his fiery darts at thee let faithfull loyalty and loyall faithfulness be ready to quench them if seditious persons and such as love innovations seek with guilefull speeches to steal thy soul from God and thy heart from thy soveraigne let wisedom shape them
thy malignant humour for such suffering can neither merit thanks of God nor praise of men Blessed are they which are persecuted for righteousness sake (a) Matth. 5.10 not for superstition self-will and singularity but for righteousness sake our sufferings are no argument of our righteousness but our righteousness an ornament of our sufferings (b) Non ex passione certa est justitia sed ex justitia passio gloriosa est Aug. cont epi. Parmen lib. 1. cap. 7. A red colour is not beautifull if it be not grounded on a fair white The paine hath no grace if the suffering have no truth where the saith is not true there is no true Martyrdom 37 DElight not in brawles and controversies which are easily begun not so soon ended seek no credit by opposition pick no quarrells nor desire to fall out with any man strive not at any time though never so meekly but when a just necessity presseth thee to stir when sin is not to be connived at but contended against when the truth is not to be forsaken but contended for when thou canst not undergo the wrong without great damage to thy estate nor otherwise but by that course in joy thy right 38. IF thou knowest not how to pacify man to bring him to a firm and unfeigned reconciliation to obtain and injoy a sound and well-grounded peace with him seek more and more to be at amity with God to appease and please the Lord by thy holy obedience to his Commandements Hide Gods Word within thy heart that thou mayest not sin against him (c) Psal 119.11 refrain thy feet from every evill way that thou mayest keep his Word (d) Psal 119.101 when a mans wayes please the Lord He maketh even his enemyes to be at peace with him (e) Prov. 16.7 He that hath the hearts of all men in his own hands be they in never so great places or have they never so great spirits He in whose only power it is to turn all hearts which way he will who is not only a searcher of hearts but a worker and changer of them as seemeth best to his godly wisedom He will not only make his friends to be more faithfull unto him but even his enemies to be at peace with him if their favour and friendship be expedient for him He will be sure either to remoove his enemies malice or restrain their mischief either to make them not willing or not able to hurt him 39. BE not to be carryed away with every little puff of vain perswasion be not to be bandyed by the racket of other mens tongues into what Hazard they please be not so unskilfull and unstable as lightly to believe every thing that is idlely or cunningly told thee or unadvisedly to yield to every thing imposed upon thee but use thy best skill and pains in hearing more inquiring further searching and trying before thou give any credit or assent to it yea though a multitude joyn in perswading thee (f) Non statim multitudinis acquiescamus judicio Hieron comment in Isaiah cap. 3. How common is it in these dayes to spread the nets of humility and weave them with the knots of subtilty till men have effected their policy and then they bewray their hypocrisy be not so subtil as to be guile others not so simple as to be beguiled by others be not taken at the first sight and offer with never so fair words or shewes though they seem to bring an honest meaning along with them be circumspect for thy safety as well as sincere for thy innocency loath the venom and poyson of the Serpent but learn his wisdom follow the harmelesness of the Dove but flie her simplicity 40. SOme carry themselves sincerely but not wisely some order themselves wisely but not sincerely but approove thy self as far as thou art able both before God and men before God in bearing thy self sincerely before men demeaning thy self wisely perhaps for all thy wariness some may be offended with thee which by thee are not offended but such offences being not given of thee but taken of them are not thy faults but their follies woe indeed to that man by whom offences come that is come justly but an offence fondly taken not justly given intangleth no man besides the taker 41. IN this subtill vizard age in these times every day more and more degenerating from the former goodness truth and honest plainess In these dangerous and dissolute intercourses wherein faithfull friends are for the most part gon to God and their return is not to be expected wherein we live amongst so many serpentine and subtill so many malicious and mischievour men with whom we may unawares be compelled to traffique be conscionable but circumspect keep not only lawfull but wise demeanours God requireth wisdom but simple and simplicity but wisedom If thou have wariness mingled with true sincerity having thy spirit without guile and thy actions without dissimulation It is both lawfull and expedient to set wisdom against wisdom and policy against policy and care against care and understanding against understanding that so by the enemies subtilty and thy simplicity thou be not surprized in the cunning traps and crafty wiles which are laid for thee 42. LAbour to have peace always with God and if it be possible with men to the great glory of thy Heavenly Father the profitable example of all beholders and the abundant comfort of thy own heart yea though it cost thee some temporall profit as meek Abraham with worldly loss procured it betwixt his Nephew Lot and himself [g] Gen. 13.11 learn and labour to cut off all occasions of contention even from those that seek occasions but with the World Flesh Devill at no time admit either peace or parley call not Sathan to thy company consult not with flesh and blood contemn familiarity with the world lest they suddenly get some advantage and overcome thee Fight always with all thy courage against all these clad with the whole armour of God and do thy best to vanquish them yea this warr is no warr to the peace thou oughtest to keep but that peace is preserved by this warr and the more painfully thou thus warrest the more peacefully thou still walkest 43. CAre not and yet care for to morrow care not out of distrustfulness but care out of duty care not as relying upon the means without Gods blessing which is an humor that cannot dwell in Gods Children but care as trusting to Gods favour upon thy indeavour labouring both under a tender and heavenly Father whose blessing no Counsell can hinder no curse can take away too little care is want of grace too much care is want of faith too little care is presumption too much care is desperation 44. EXclude not God at any time resting on thy self and second causes neither cast all upon God neglecting the means either in temporall things for the saving of thy body or in spirituall
makest a true report false witnesses do not alwayes deliver untruths but deck their fowl intents with a fair shew of verity the truth of the matter excuseth not the guilt of the slander [b] Veritas convitil non excusat convitium 63. BE not careless of thy companions carriage but exhort and edify him as far as thou mayest lest the man perish that is a friend and the Devill rejoice at it that is an enemy Be frequent in admonishing thy friend and sometimes spare not sharply to check him never rebuke him bitterly never reject him utterly 64. LIe not for thy friend or for thy self or for Almighty God God requireth me to love him but not to lie for him will you speak wickedly for God and talk deceitfully for him saith Job [c] Job 13.7 checking in his friends a false speech although it tended to defend the Lord speak not at any time that which thou knowest to be false nor at all times that which thou knowest to be true conceal as farr as lawfully thou mayest that which may do hurt spoken Thou art not ever bound to tell all the truth but thou art ever bound that all be truth thou tellest It is not a ly when silence keepeth back something that is true but when speech utters something that is false 65. SEll not one sin to buy another amend not one errour or corruption by another but purge out the old leaven that thou mayst be a new lump [d] 1 Cor. 5.7 Forsake not riotousness to imbrace covetousness Neither leave secret repining to fall into open rebellion In avoiding superstition become not either schismaticall or prophane Neither in abhorring prophaneness fall into meere formality and hypocrify To abandon Epicurisme admire not Stoicisme Neither run into Anarchy to shun Tyrannie but seek and turn to and keep the golden mean prescribed by the Lord in his Word From the which the wider thou walkest the worser thou wanderest and the further off from thy journeys end 66. BE fervent and zealous but not fierce and violent Be diligent for the increase of thy wealth but not a slave to the world Be neither remisse in thy vocation nor yet too severe a taskmaster over thy self to the oppressing of thy mind or body soon changeable is thy life with rest and recreation but without recreation or rest it cannot be long durable 67. ABhor hast and love leisure when thou art to undertake any serious business lest if thou go on with little heed thou come off with less honour Many circumstances belong to things of substance Matters of moment are not to be managed but with much deliberation It is safer and easier in such eases to practise when thou hast pondered than to ponder when thou hast practised 68. APproximate none to thy secrets neither willingly make choice of any to serve thee in any office though of never so serviceable qualities or usefull indowments otherwise but such as are careful to serve God according to their apprehension and ability but such as are religious and vertuous and adorned with true worthyness but such as are more willing at least to heavenly causes than quick in worldly matters He who hath freely sanctified their hearts with grace will surely direct their ways with judgment They will not faulter in their business nor will God fail in his blessing They will be faithfull and prudent in the managing and God will be gracious and merciful in the prospering of all those imployments which they take in hand 69. HOwsoever thou art before others in prerogative of birth and blood and in many other things there be a great difference between thee and thy neighbour Howsoever God hath invested thee with right unto titles and revenews and in worldly matters perhaps too hath nothing whereas thou hast all things and wantest nothing yet in the mainest matters and things of most worth acknowledge him and account him thy equal The lowest have as good a title to salvation and the Kingdom of Heaven as the highest and the poorest as the richest There is neither Jew nor Greek There is neither bound nor free There is neither male nor female for ye are all one in Christ Jesus (e) Gal. 3.28 quantum ad sidei Statum dignitatem Diony Carth. in locum quantum ad justificationem attinet Nicolaus Hemingius in locum It is not the meaning of Gods mercy to countermand any civil respects In the world there must be differences and degrees it must be so for policy and order but in Christ Jesus all are one All have one Redeemer All are members of one body Christ hath redeemed all of all sorts that believe in him 70 THere is an excellent wisedom beyond the rules of Physick beyond all soveraign medicines whatsoever in the weakness of our bodyes for their restauration and in the good estate of our bodyes for the continuation and strengthning of life to send to heaven by prayer for the increase of faith and fear of God and that increase will make the heart better and that beterness will procure more true cheerfulness and that cheerfulness will stir up more found health comforting natural heat and dispersing it all over the body and that health will multiply our dayes and augment the years of our life whereas raging hopeless heartless sorrow like a devouring Harpye consumes our blood and spirits drieth our bones and suddenly dissolves and destroyes us 71. SEest thou a man smitten with diseases and lying in extremity and anguish his heart panting his strength failing his flesh and bones tormenting and which is yet more lamentable dost thou perceive that Sathan as he commonly useth uppon such occasions endeavoureth now especially to breed no small troubles and terrours in his soul send up thankfull thoughts unto thy most gracious Lord God for holding his hands and not laying the like upon thee for not dealing with thee severely as he might justly God is alwayes to be glorified of us both in our bodyes and in our souls not only for his proceeding to profit us but also for his forbearing to punish us 72. AS it is a great fault not to put up a small wrong So it may be no small fault to suffer a great injurie thou art bound in such a case not to make thy self a prey but to make thy cause known not to whet on others to lay on load upon thee but as Gods servants have done from time to time to crave and call for the help of the Magistrate and seek remedy from his hands whom God hath left as his Lieutenant and set to supply his place either for the preventing of further wrong or for the punishment of the doer of wrong God bindeth our hands from unjust revenge but he shutteth not our mouths from just complaint God is offended as sure when lawfull means are not used as when unlawfull means are practised 73. NOt only labour to serve God thy self but stir up and inflame others to
from thee 54. LEt not thy heart be in thy mouth but thy mouth in thy heart unless it be to glorify God or edifie thy brethren or for justice and equitie in behalf of them that are thrust down and injuriously dealt with by some unconscionable oppressour unless it be to speak such things as are just and acceptable in the sight of God and good and profitable for the use of the hearers unless thy speech be gracious and powdered with salt [q] Coloss 4.6 that is holy and wholesom for the matter and discreet and seasonable for the manner Either vent good matters or break not good manners Either speak that which is better than silence or els keep silence still [r] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eurip. we commonly make little reckning of vain words but even the least vain word is not the least sin of which one day we must give a great account 55. SUspect all thy doings like Job that holy man that feared all his wayes [s] Job 9.28 yea though he had much less cause to fear than we have who come far short of his carefulness Suspect either thy negligence in them or pride of them or some corrupt affection mingled with them And when thou hast done the uttermost thou canst when thou hast bent all thy strength to serve the Lord in speciall manner say not thou art righteous like the Pharisee that condemned another and justified himself Be so farr from setting up thy rest or crest upon it that thou condemn thy self for an unprofitable servant [t] Luke 17.10 desiring remission not deserving reward As Christ said to the young man that was so forward in the Gospell that seemed zealous in the wayes of God and even to make hast to the Kingdom of Heaven yet one thing is wanting [u] Luke 18.22 so still cry out to thy soul either for the matter or for the manner some thing is wanting Assure thy self there is some want of holiness nay some unholiness in thy holiest aons 56. BE not Eagle-eyed and sharp-sighted to observe the behaviour and look into the lives of other men so long as beeing overcome with self-love thou art pur-blind in regarding and backward in reforming thine own but first begin with thy self and end with others but first look to thy own wayes and without partiality consider how hard it is to subdue the strength of sin in thy self and to over-master thy own corruptions so shall thou be more charitable and less severe to others 57. MAke conscience of the least sin that thou mayest be affraid of the greatest strain at every such gnat and thou shalt not easily swallow a Camel use to pul out but such a moat in thine ey and thou shalt not soon suffer a beame to stick in it to prevent sin at the beginning the labour is little but to shake off a custom is the work of a Samson 58. MAke not thy self guilty of other mens sins by counsell or commandment or consent by commending or justifying or concealing or not opposing if thou be able For though thou do not execute it in the work and apparently practise it with the hand yet if thou prevent it not when it is in thy power so to do thou commest within the compass of the sin in Gods account If God have made thee strong and thou make thy self weak the evill that thou sufferest shall be required of thee 59. LEt not the fatness of anothers portion trouble thee nor yet the leaness of thine own Never envy that another hath more not yet repine and grudge that thou hast less Make not slight of that which thou enjoyest because thou wantest something that thou desirest It is not Gods Ordinance that al should be alike or that al should be aloft or that all should abound in riches As the Lord can give riches without contentment so he can give contentment without riches Be not sick for anothers wealth or anothers office or anothers honour but constantly and equally content thy self with that honour or office or wealth or mean estate that God hath given thee but satisfie thy self with that low or last place wherin he hath setled thee and acknowledge that the meanest place is far more than either thou canst chalenge or canst deserve I am not worthy of the least of all thy mercyes saith Jacob [w] Gen. 32.10 Not worthy of the greatest No not of the least the least drop of thy mercies is greater than all my deserts 60. WHat though some far unlike to just Lot [x] Pet. 2.7 are nothing troubled in their souls with the filthy conversation of the wicked Nay which is worse what though some can delight and sport themselves can laugh and clap their hands to behold men laden with drink tumble like swine or observe how they rail upon the truth and those that profess it besides many other ungracious speeches little imagining that by such applauding behaviour they seem also to rejoyce in the Devills conquest over their brethren yet mourn thou for the sins of others as if they were thine own for if thou do not thou wilt thereby make them thine own If thou mourn for them they are their 's not thine but if thou do not mourn they are both theirs and thine they are smitten in Ezechiel that mourned not for the abhominations committed as well as they that did commit them [y] Ezech. 9.5 61. WHat intollerable oppression soever the malice of men shall not cease to multiply upon thee let Christian wisdom and magnanimity subdue thy passions Be so far from revenging thy self indeed for injuries done unto thee as not in big words or bold assertions to threaten or in the secret corners of thy mind to purpose any vengeance commend thy cause to God stay his leisure till he deliver thee or if thou live where God hath appointed a governour appeal to his Vicegerent the publick Magistrate who beareth not the sword in vain and abide his determination rather undergo a second injury than with thy own revenging hand requite the first rather with a good heart be ready to bear any thing than by any thing wherof thou hast no warrant seek satisfaction Art thou a Christian and wilt be revenged Tarry a while thy Lord and Master Christ Jesus is not yet revenged of his own death [z] Vindicari vis Christiane Nondum vindicatus est Christus August in Psal 30. put away all rage put on the Lord Jesus Christ [a] Rom. 13.14 pray as thy blessed Saviour both did and taught that thy enemies may rather be pardoned than punished 62. NEither bite thy neighbour present nor backbite him absent Neither bite him nor backbite him with what thou knowest and much less with more than thou knowest Moove not any tale whether false or true whereby the credit of thy neighbour may be lost or lessened All truths are not to be told at all times Thou mayst bear false witness when thou