,soli ,deo ,gloria ,publications        
,p4,o4 ,box #dea1 ,morgan1 ,,pa #aejfd  
7#dab7 #bba-aija_/;,,fax #bba-aijb      
www4,s,d,gbooks4com            ,the     
,practical ,works of ,richard ,baxter in
 #d ,volumes                  was       
lithographed from the #ahdf edition     
published in ,london by ,george ,virtue4
            ,volume #a of ,the          
,practical ,works of ,richard ,baxter   
,,isbn #a-hggfaa-ac-a          ,the #d  
volume set ,the ,practical ,works of    
,richard ,baxter                        
,,isbn #a-hggfaa-cg-i                   
,second printing #bjjj                  
,,the                                   
,,practical ,,works                     
,,of                                    
,,richard                               
,,baxter             with a preface1    
giving some account of the author1      
and of this edition of his practical    
works                                   
,,an                  ,,essay ,,on ,,his
 ,,genius1 ,,works1 ,,and ,,times2      

,,and ,a ,,portrait                     
,,in ,,four ,,volumes                   
,,volume #a                        ,soli
 ,deo ,gloria ,publications             
444 for instruction in righteousness 444
                                    ,a  
,,preface1                              
,,giving                        ,,some  
,,account ,,of ,,the ,,author1          
,,and ,,of                    ,,this    
,,edition ,,of ,,his ,,practical        
,,works4   ,it is no vain boast1 through
 a fondness of our own nation1 but is   
generally owned by our protestant       
brethren beyond the seas1 that there is 
no language in which there are more     
valuable treatises of practical divinity
 to be met with1 than in ours4 ,and     
perhaps upon the strictest search and   
comparison1 as far as there is any      
occasion for a decisive judgment1 it    
might be found that there are no        
writings of that kind among us that have
 more of a true christian spirit1 a     
greater mixture of judgment and         

affection1 or a greater tendency to     
revive pure and undefiled religion2 that
 have been more esteemed abroad1 or more
 blessed at home1 for the awakening the 
secure1 instructing the ignorant1       
confirming the wavering1 comforting the 
dejected1 recovering the profane1 or    
improving such as are truly serious2    
than the ,practical ,works of this      
author4 ,many of them have been often   
reprinted1 and are as generally spread  
through the kingdom as any tracts       
whatever4 ,others of them have been     
printed but once1 and are not so        
commonly known as they deserve4 ,others 
are small1 and might in time be as good 
as lost1 if not preserved by being      
joined with the rest of his works4 ,this
 collection of them is designed for the 
benefit of the present age1 and of      
posterity2 to be a standing monument in 
our libraries of the unwearied          
endeavours of one to promote serious    
godliness in the land2 who under a mean 
education made mighty improvements2 who 

in a crazy body had a most active soul2 
and in a private sphere had a noble     
public spirit1 that would have filled   
the most eminent station with advantage4
 ,it is also intended for the advantage 
of ministers and students in divinity1  
who will here have1 at an easy rate1    
such a treasure of practical divinity as
 no other part of the christian church  
can furnish with4 ,and for a help to    
families1 who will here find what may   
suit them1 in all their different       
relations1 capacities1 and              
circumstances1 and under that vast      
variety of providential dispensations in
 which they may need assistance4  ,that 
great man1 ,bishop ,wilkins1 was used to
 say of ,mr4 ,baxter1 ,that if he had   
lived in the primitive times he had been
 one of the fathers of the church4 ,what
 then more fit than a collection of his 
works1 that posterity may be taught to  
do him justice8 ,it was a great attempt 
in a time of war2 and the going through 
with it at such a time is a hopeful     

prognostic1 that the ,god of peace hath 
blessed ends to serve by it2 a          
subserviency to which cannot but be a   
matter of comfortable reflection4  ,it  
is usual to prefix to collections of    
this sort1 some historical account of   
the author4 ,this were perhaps as little
 needful in the case of ,mr4 ,baxter1 as
 of any other that could be mentioned1  
because of the large account of himself 
that he left prepared for the press1    
which has been published since his death
 in folio2 an abridgement of which was  
afterwards drawn up in octavo1 that has 
been as generally read by persons of all
 sentiments and persuasions as most     
narratives of that kind4 ,but that the  
want of it may not be charged as an     
unpardonable omission1 and that such as 
have not consulted either of those      
narratives1 may know what sort of person
 he was that was the author of those    
works1 which after having been long     
extant separately1 are here published   
together1 the following brief account of

 him is thought fit to be added4  ,he   
was a native of ,shropshire1 and came   
into the world1 ,nov4 #ab1 #afae4 ,his  
family was of some standing in that     
county1 and had made some figure4 ,john 
,baxter1 ,esq4 in the time of ,edward   
the ,fourth1 was thrice bailiff of      
,shrewsbury2 and owned a whole street in
 that town1 which with other estates    
went with a daughter to ,mr4 ,barker1 of
 ,hammond1 grandfather to ,colonel      
,mildmaye's lady4 ,his nephew ,roger    
married a co-heiress of ,richard        
,leighton1 of ,leighton1 ,esq4 by whom  
descended to him several hundreds per   
annum1 of which he was deprived after   
long law-suits with the heir male4 ,his 
son ,william was reduced to the quality 
of a freeholder1 of #fj per annum1 but  
was married to ,elizabeth the daughter  
of ,roger ,biest1 of ,atcham ,grange1 a 
gentleman of #djj per annum4 ,his son   
,richard married the daughter of        
,richard ,forrester1 of ,sutton1 of the 
family of ,sir ,william ,forrester1 of  

,watling-street in ,shropshire1 who was 
secretary to ,bishop ,bonner4 ,his son  
,richard married one of the ,adeneys1   
who were wealthy clothiers in           
,worcestershire2 and he was the father  
of our ,richard1 whose fame spread      
itself throughout the kingdom4  ,the    
estate of the family was clogged with   
debts1 which among other inconveniences 
that attended it1 proved a great        
hinderance in his education4 ,the       
schoolmasters of his youth1 who were    
such as those parts of the country then 
afforded1 were neither eminent for their
 learning1 nor the strictness of their  
morals4 ,his greatest help in grammar   
learning was under ,mr4 ,john ,owen1    
master of the free-school at ,wroxeter1 
with whom he continued till he had been 
some time the captain of his school1 and
 was advanced as far as his assistance  
would forward him4 ,his friends not     
being able to support the charge of an  
academical life1 his master ,mr4 ,owen  
recommended him to ,mr4 ,richard        

,wickstead1 who was chaplain to the     
council at ,ludlow1 with whom he spent a
 year and half4 ,the main advantage he  
had while he was with him1 lay in the   
free use of his library1 which was      
valuable3 and this advantage he improved
 to his utmost4 ,afterwards1 he went    
through a course of philosophy1 with the
 assistance of the learned ,mr4 ,francis
 ,garbett1 then minister of ,wroxeter1  
who conducted his studies1 and much     
encouraged him3 and he was making a     
hopeful progress1 when on a sudden he   
was diverted4  ,being about eighteen    
years of age1 he was persuaded to make  
trial of a court life1 as the most      
likely way to rise in the world4 ,in    
order to it1 he was sent up to          
,whitehall1 to ,sir ,henry ,herbert1    
master of the revels4 ,he received him  
courteously1 but could not prevail with 
him to stay3 his inclinations were set  
quite another way2 and ,providence had  
other purposes to serve by him in the   
world4 ,he returned down into the       

country1 and followed his studies with  
indefatigable earnestness2 and soon made
 such improvements as amazed those that 
knew how slender his helps were1 and how
 difficult it is for a man to beat out  
his way himself4 ,though he never led an
 academical life1 7which he much        
desired17 yet by the divine blessing    
upon his rare dexterity and diligence1  
his sacred knowledge 7as ,dr4 ,bates    
expressed it in his funeral sermon7 was 
in that degree of eminence1 as few in   
the ,university ever arrive to4  ,his   
early seriousness was remarkable4 ,dr4  
,bates tells us1 that his father said   
with tears of joy to a friend1 ,my son  
,richard ,i hope was sanctified from the
 womb2 for when he was a little boy in  
coats1 if he heard other children in    
play speak profane words1 he would      
reprove them1 to the wonder of them that
 heard him4 ,as he grew up1 he listened 
to the instructions and example of his  
father1 and abhorred those profane      
sports which were common on the ,lord's 

days1 in the places where he lived2 and 
while the rest were dancing1 he was     
employed in religious exercises4 ,he    
betimes loved his ,bible1 and was afraid
 of sinning4 ,he loathed the company of 
scoffers2 and loved religion the better 
for their reproaches4 ,and yet          
corruption even in him had its sallies  
in childhood and youth1 which he        
afterwards lamented with great concern  
and sorrow4 ,but when he was fourteen   
years of age1 upon his reading ,parsons 
of ,resolution1 as corrected by         
,bunny1#a such impressions were made    
upon his spirit as never wore off to the
 day of his death4 ,his bodily weakness 
kept him afterwards very solicitous     
about the state of his soul3 he read all
 the practical treatises he could meet  
with1 in order to his direction and     
satisfaction2 and yet was long kept with
 the calls of approaching death as it   
were at one ear1 and the questionings of
 a doubtful conscience at the other4    
,the exercise of his spirit was very    

pressing for a great while2 till at     
length it pleased ,god to quiet him1 by 
giving him a probability of the safety  
of his state1 though he had not an      
undoubted certainty4 ,he observes of    
himself1 that though for the greatest   
part of his life afterwards1 he had no  
such degree of doubtfulness as was any  
great trouble to him1 or procured any   
sinking1 disquieting fears1 yet he could
 not say that he had such a certainty of
 his own sincerity in grace1 as excluded
 all doubts and fears to the contrary4  
,from the age of twenty-one1 till near  
twenty-three1 his weakness was so great1
 that he hardly thought it possible he  
should live above a year2 yet being     
willing to do some good to ignorant and 
careless sinners before he died1 he even
 then entered into the ministry1 and was
 examined and ordained by the bishop of 
,worcester1 who also gave him a licence 
to teach school at ,dudley1 where ,mr4  
,richard ,foley1 of ,stourbridge1 had a 
little before erected a free-school1    

which he committed to his care4  ,he    
owns that when he received orders1 he   
never had read over the ,book of        
,ordination1 nor half the ,book of      
,homilies1 nor considered the ,book of  
,common ,prayer with any exactness1 nor 
weighed sufficiently some controverted  
points in the ,thirty-nine ,articles3   
and yet having read ,downham1 and       
,sprint1 and ,burgess1 he concluded they
 had the better of the nonconformists1  
with whom he then had no acquaintance2  
and being told that they were men of    
little learning1 he concluded they were 
in the wrong2 and having no scruples he 
freely subscribed as usually4 ,but when 
after his settlement at ,dudley1 he came
 to read ,ames's ,fresh ,suit against   
,ceremonies1 and other books on that    
side1 he repented his rashness in       
subscribing so hastily1 and grew        
dissatisfied as to some parts of        
conformity4 ,he continued there         
preaching to a numerous auditory with   
good success for about three quarters of

 a year1 and then removed to            
,bridgnorth1 in ,shropshire1 where he   
became assistant to ,mr4 ,william       
,madstard4 ,this removal was the more   
agreeable to him1 because the place     
being privileged from all episcopal     
jurisdiction1 except the triennial      
visitation of the archbishop1 he was the
 less in danger of being put upon any   
part of conformity that he then         
scrupled4 ,he never baptized with the   
sign of the cross1 nor wore the         
surplice1 7being not satisfied as to    
either17 and yet came into no trouble4  
,at his first coming hither he was an   
instrument of the conversion of several 
to ,god and a holy life2 but was not    
afterwards so successful here as in     
other places4  ,soon after his          
settlement here1 the et ctera oath put  
him upon a more close inspection into   
the ,english frame of church government1
 which he thought he had need to be well
 satisfied in1 before he swore he would 
never consent to an alteration4 ,he read

 ,bucer de ,gubernatione ,ecclesi1      
,didoclavii ,altare ,damascenum1 ,parker
 de ,politeia ,ecclesiastica1 and       
,baynes's ,diocesan's ,trial2 and though
 upon the whole he saw no reason to     
believe all kind of episcopacy unlawful1
 he yet was far from so approving the   
,english episcopacy1 as to think it     
lawful to swear he would never consent  
to have it altered4 ,and he observed    
upon this occasion1 that that oath which
 was designed unalterably to subject the
 nation to diocesans1 did but set many  
the more against them2 and that instead 
of ruining the nonconformists1 which was
 intended1 it proved a great advantage  
to them1 and inclined many to fall in   
with them4  ,the broils in ,scotland    
quickly followed1 that were occasioned  
by the imposing the ,common ,prayer     
,book1 and ,english ceremonies4 ,there  
were great tumults there1 and the design
 was to subdue that nation by force3 and
 at the same time there were great      
dissatisfactions in ,england upon the   

account of ship money1 and other        
impositions that were reckoned illegal4 
,the ,scots entering into ,england1     
there was a form of prayer to be used   
against them in all churches1 printed by
 the bishops1 though there was no       
command of the king for it4 ,mr4 ,baxter
 would not use it1 at which some were   
disturbed4  ,the long parliament upon   
its being opened1 fell directly upon a  
reformation of church and state4 ,among 
other things that were determined1 a    
committee was soon appointed to hear    
petitions and complaints against such as
 were scandalous among the clergy4      
,amongst other complainers the town of  
,kidderminster1 in ,worcestershire1 had 
drawn up a petition against their vicar 
and his two curates as insufficient4    
,the vicar was rather for compounding   
the business1 than suffering the        
petition to be presented4 ,the living   
was worth near #bjj per annum1 out of   
which he offered to allow #fj per annum 
to a sufficient preacher1 to be chosen  

by fourteen trustees4 ,they hereupon    
unexpectedly invited ,mr4 ,baxter to    
give them a sermon2 and upon hearing    
him1 unanimously chose him to be their  
minister4 ,he accepted their invitation1
 and settled among them1 making this    
observation1 ,that among all his changes
 he never went to any place he had      
before desired1 designed1 or thought of2
 but only to those places he never      
thought of till the sudden invitation   
did surprise him4  ,he spent two years  
at ,kidderminster before the civil war  
broke out1 and above fourteen years     
after1 and yet never touched the        
vicarage house1 though authorized by an 
order of parliament2 but the old vicar  
lived there without molestation4 ,he    
found the place like a piece of dry and 
barren earth2 ignorance and profaneness 
as natives of the soil were rife among  
them3 but by the blessing of ,heaven    
upon his labour and cultivating1 the    
face of paradise appeared there in all  
the fruits of righteousness4 ,at first  

rage and malice created him much        
opposition2 but it was soon over1 and a 
special divine blessing gave his        
unwearied pains among that people an    
unexpected success4  ,on a day when they
 had in that town a yearly show1 in     
which they walked about the streets with
 the painted forms of giants1 he was one
 part of the game of the rabble4 ,having
 preached the doctrine of original sin1 
many railed at him1 and represented him 
as saying that ,god hated and loathed   
infants4 ,thereupon he next ,lord's day 
returned to the same doctrine again2 and
 told them that if their children had no
 original sin1 they had no need of      
,christ1 or of baptism1 or of renewing  
by the ,holy ,ghost4 ,and after that1   
they were ashamed and silent4 ,another  
time one of the drunken beggars of the  
town reported1 that ,mr4 ,baxter was    
under a tree with a woman of ill fame4  
,he got some that spread this report    
bound to their good behaviour2 and then 
he that raised it confessed in court1   

that he saw ,mr4 ,baxter in a rainy day 
stand on horseback under an oak in a    
thick hedge1 and the woman mentioned    
standing for shelter on the other side  
the hedge1 under the same tree1 though  
he believed they saw not one another4   
,they all asked ,mr4 ,baxter            
forgiveness2 and were released4 ,at     
another time1 when the parliament's     
order came down for demolishing all     
images of the ,persons of the ,trinity1 
the ,virgin ,mary1 c4 in churches1 or   
crosses in church-yards1 the            
churchwarden of the town being about to 
take down a crucifix upon the cross in  
the church-yard1 the drunken crew took  
the alarum1 and ran with weapons to     
defend the crucifix4 ,it being reported 
,mr4 ,baxter was the actor1 they sought 
for him1 and might probably enough have 
murdered him1 had he come in their way4 
,but as ,providence ordered it he had   
taken a walk out of town2 and in his    
return when the hurly-burly was over1 he
 was surprised to hear some of them     

curse him at their doors2 and quickly   
understood how fairly he had escaped4   
,the next ,lord's day he told them      
publicly1 that seeing they so requited  
him1 as to seek his blood1 he was       
willing to leave them1 and save them    
from that guilt4 ,whereupon they        
appeared amazed and ashamed1 and took on
 terribly1 and after all were loth to   
part with him4  ,but notwithstanding    
such opposition1 his unwearied labours  
in this town had amazing success4 ,he   
preached twice every ,lord's day before 
the civil war2 afterwards once2 and once
 every ,thursday1 besides occasional    
sermons in the lectures at ,worcester1  
,shrewsbury1 ,dudley1 ,sheffnall1 c4 ,on
 the ,thursday evenings such as were so 
disposed met at his house1 one of them  
repeated the sermon1 and afterwards they
 propounded to ,mr4 ,baxter any doubts  
they had about it1 or any other case of 
conscience1 which he resolved4 ,on      
,mondays and ,tuesdays in the afternoon1
 in every week1 he and his assistant    

took fourteen families between them for 
private catechising and conference1     
spending about an hour with a family4   
,every first ,wednesday in the month he 
had a meeting for parish discipline4    
,every first ,thursday in the month     
there was a meeting of the neighbouring 
ministers for discipline1 and amicable  
disputation about matters theological3  
and every ,thursday in the month        
besides1 he had several ministers at his
 house1 after the lecture was over1 with
 whom the afternoon was spent in        
profitable conversation1 till the       
neighbours came in to repetition and    
conference4  ,he had an attentive1      
diligent auditory1 that was very        
numerous4 ,on the ,lord's day there was 
no disorder to be seen in the town1 but 
you might hear a hundred families       
singing psalms1 and repeating sermons1  
as you passed along the streets4 ,when  
he first came1 there might be a family  
in a street that worshipped ,god1 and   
called on his name2 and when he came    

away there was not above a family on the
 side of a street that did not do it4   
,nay1 in the most unlikely families1    
even inns and alehouses1 usually some in
 each house seemed to be religious4 ,he 
had six hundred communicants2 and there 
were not above twelve of them1 of whose 
sincerity in religion he had not hopes4 
,there were few families in the whole   
town that refused to submit to his      
private catechising and personal        
conference2 and few went away without   
some tears1 or seemingly serious        
promises of a godly life4  ,the greatest
 enemies of serious religion in that    
town were carried off by the war4 ,when 
that was over he had the favour of the  
government there4 ,he had a great       
interest in the affections of the       
inhabitants1 for which his practising   
physic among them gratis1 gave him a    
great advantage2 and he had much        
assistance in his work1 from the zeal   
and diligence of those among them that  
were pious4 ,many were won upon by their

 exemplary conversation4 ,their unity   
and concord were remarkable4 ,all were  
of one mind1 and mouth1 and way4 ,the   
private meetings that were kept up      
amongst them1 7which were under his     
oversight and guidance17 were also very 
helpful to promote serious religion4    
,his stated income was not above #ij per
 annum1 besides which he some years had 
#fj or #hj a year of the booksellers for
 his books1 which being given away      
amongst the people1 7except so much as  
was necessary for his comfortable       
subsistence17 made them the readier to  
listen to him4 ,he took several of their
 children that had capacities from      
school1 and sent them to the            
,university1 where he maintained them by
 his own and others' contributions1 some
 of which afterwards proved useful      
ministers4  ,one of his main            
difficulties when he fixed in this town1
 was how to set up any thing of a true  
ecclesiastical discipline1 without being
 satisfied with the shadow instead of   

the reality of it on one hand1 or       
unchurching the parish church on the    
other4 ,upon mature consideration1 he   
determined to take the parish for the   
church1 if they were willing to own     
their church membership1 and acknowledge
 him for their pastor4 ,he desired all  
that were willing1 to give in their     
names1 or some other way to signify     
their consent2 and the rest he desired  
to be silent4 ,this kept many quiet that
 were not church members1 because they  
knew they might come in if they would4  
,he baptized all their children1 7if    
desired17 upon their giving an account  
of their faith4 ,if the father were a   
scandalous sinner1 he made him openly   
confess his sin with seeming penitence1 
before he would baptize his child4 ,if  
he refused it1 he forbore till the      
mother came to present it2 rarely1 if   
ever1 finding both father and mother so 
destitute of knowledge and faith1 as1 in
 a church sense1 to be utterly          
incapable4 ,sir ,ralph ,clare1 a noted  

cavalier1 discovered the greatest       
dissatisfaction of any in the parish1   
with his method of proceeding4 ,he would
 not communicate unless he would        
administer the sacrament to him         
kneeling1 and upon a distinct day1 and  
not with those that received it sitting4
 ,mr4 ,baxter having openly told the    
parishioners1 that if they scrupled     
sitting at the ,lord's table1 they      
should have the liberty of their own    
gesture1 sent word to ,sir ,ralph1 that 
if he could not upon reasoning be       
otherwise satisfied1 he would give it   
him kneeling2 but that as for doing it  
at a distinct stated time from the rest1
 it would make such a breach or schism  
as he could have no hand in4 ,however1  
the generality acquiesced2 and church   
discipline was kept up1 though not      
without some difficulty4 ,a young fellow
 given to excessive drinking1 offering  
himself to communion1 was told that he  
could not be admitted1 without a humble1
 penitent confession1 and promise of    

amendment4 ,he thereupon confessed his  
sin1 and promised to amend1 but soon    
relapsed4 ,he was oft admonished1 and as
 often renewed the profession of his    
concern1 and promises of amendment4 ,but
 still persisting1 ,mr4 ,baxter warned  
him publicly1 and prayed earnestly for  
him several days successively in the    
church1 but he was not reclaimed4 ,at   
last he declared him utterly unfit for  
church communion1 and required all to   
avoid unnecessary conversation with him4
 ,afterwards he grew extravagantly mad1 
would freely curse ,mr4 ,baxter to his  
face2 and once as he was going into the 
church laid violent hands on him1 with a
 design to have murdered him4 ,he       
continued raging about a year1 and then 
died of a fever1 in great horror of     
conscience4 ,three or four more also    
were cast out2 one for slandering1 and  
the rest for drunkenness2 and they were 
enraged and much the worse after it1 and
 so were loud warnings to others4 ,in   
short1 so much of the presence of ,god  

did ,mr4 ,baxter find accompanying him  
in his work1 and so affectionate was his
 regard to the loving people of that    
place1 that he would not willingly have 
changed his relation to them for any    
preferment in the kingdom1 nor could he 
without force have been separated from  
them4  ,when the civil war broke out1 he
 was dubious how to steer4 ,he took the 
protestation which the parliament       
required1 to defend the king's person1  
honour1 and authority1 the power and    
privileges of parliaments1 the liberties
 of the subject1 and the protestant     
religion1 against the common enemy4 ,and
 he joined with the magistrates of      
,kidderminster1 in offering the same    
protestation to the people4 ,a little   
after1 the king's ,declarations were    
read there in the market-place1 and the 
commission of array was set on foot2    
upon which the rabble grew so riotous   
and furious1 that he was advised to     
withdraw awhile from home4 ,he retired  
to ,worcester1 and so to ,gloucester1   

where he first met with the anabaptists2
 and after a month's absence he returned
 home1 lest his absence should be       
interpreted either as the effect of fear
 on the account of some guilt1 or as    
signifying his being against the king4  
,at his return he found the drunken     
rabble very boisterous2 and their common
 cry was this1 ,we shall take an order  
with the puritans ere long4 ,he did not 
think himself in safety if he stayed at 
home1 and so he withdrew again4 ,he     
preached at ,alcester1 on that ,lord's  
day that was the day of ,edge-hill      
fight2 and was informed while he was    
preaching1 by the noise of the cannon1  
that the armies were engaged4 ,and the  
next day he went into the field of      
battle4  ,the soldiers on one side or   
the other still passing to and fro1 and 
being ready to make a prey of whatsoever
 came before them1 he determined to go  
to ,coventry1 and stay there till one   
side or other had got the victory1 and  
the war was ended1 which it was then    

thought would be in a very little time4 
,the committee and governor of that city
 desired him to stay with them and lodge
 in the governor's house1 and preach to 
the soldiers2 which offer he readily    
accepted4 ,he continued there a year1   
preaching once a week to the soldiers1  
and once on the ,lord's day to the      
people1 having nothing but his diet for 
his pains4 ,here he had the society of  
about thirty worthy ministers1 who fled 
to the same place for safety1 and among 
the rest1 of ,mr4 ,vines and ,mr4       
,anthony ,burgess4 ,when his year       
expired1 he found the war so far from   
being ended1 that it had dispersed      
itself into almost all the land4 ,he    
determined therefore to continue there  
another year2 and in that time preached 
over all the controversies against the  
anabaptists1 and against the            
separatists1 and so kept the garrison   
sound4 ,after the fight at ,naseby1 7not
 far from ,coventry17 he went into the  
army to visit some of his old intimate  

friends4 ,he stayed there a night1 and  
got such intelligence as to their state 
as amazed him4 ,he found plotting heads 
were designing to subvert both church   
and state4 ,the sectaries were like to  
carry all before them1 and were resolved
 to take down not only bishops1         
liturgies1 and ceremonies1 but all that 
did withstand them4 ,this made him      
lament that the ministers had left the  
army1 as they generally did1 after      
,edge-hill fight4 ,it made him also     
repent his refusing of ,cromwell's      
invitation to be the pastor of his      
troop1 when he first raised it2 by which
 means he would have had an opportunity 
of dealing freely with those that       
afterwards headed much of the army1 and 
were the forwardest in all the public   
changes4 ,but he was told that it was   
not even yet too late to do service1 if 
he would come into the army2 and was    
invited by ,colonel ,whalley to be      
chaplain to his regiment4 ,he returned  
to ,coventry1 and consulted the         

ministers that were there1 and with     
their advice1 7in order to do what in   
him lay to prevent the mischief that was
 threatened by the prevailing temper of 
the army17 he accepted the invitation4  
,when he came thither1 ,cromwell        
welcomed him but coldly4 ,he set himself
 from day to day to discourse the       
officers and soldiers out of their      
mistakes1 both religious and political4 
,he found a few fiery1 self-conceited   
men among them made all the noise and   
bustle1 and carried about the rest as   
they pleased4 ,some of these became the 
laughing-stock of the soldiers before he
 left them4 ,he marched with the army   
westward1 and was at the taking of      
,bridgwater1 and the siege of ,bristol1 
and ,sherborne ,castle1 and ,exeter4 ,he
 was also with ,colonel ,whalley before 
,banbury ,castle1 and at the siege of   
,worcester4 ,he had full employment in  
opposing the sectaries in all places3   
and particularly he had at one place a  
dispute with them of a whole day's      

continuance4 ,and by what success he met
 with1 he found reason to apprehend1    
that if there had but been a competent  
number of ministers1 each doing their   
part1 the whole plot of the furious     
party might have been broken1 and king1 
parliament1 and religion preserved4 ,but
 he was separated from the army by great
 weakness1 occasioned by the loss of a  
gallon of blood at the nose2 upon which1
 retiring to ,sir ,thomas ,rouse's1 he  
was taken up with daily medicines to    
prevent a dropsy1 and was in continual  
expectation of death4  ,he did what he  
could to keep his people at             
,kidderminster free from a concern in   
the public changes4 ,he kept them from  
taking the ,covenant1 as fearing it     
might be a snare to their consciences3  
nay1 he prevented its being much taken  
in all that county4 ,when the           
,engagement came out1 he spake and      
preached against it1 and dissuaded men  
from taking it4 ,he had a whole day's   
disputation with ,mr4 ,tombs1 in his    

church at ,bewdley1 upon infant baptism2
 and thereby kept his people free from  
the spreading notions of those times4   
,when the army was going against ,king  
,charles ,,ii4 and the ,scots1 he wrote 
letters to several of the soldiers to   
tell them of their sin1 and desired them
 at last to begin to know themselves4   
,and instead of praying for their       
success in public1 he freely inveighed  
against the forcing men to run to ,god  
upon such errands of blood and ruin2    
especially where brethren were          
concerned4 ,he often and various ways   
declared against ,cromwell's usurpation1
 when he had got the ascendant3 he      
preached once before him after he was   
,protector1 by means of the ,lord       
,broghill and the ,earl of ,warwick3 his
 text was #a ,cor4 i4 #aj4 ,the design  
of his sermon was to show how           
mischievous it was for politicians to   
maintain divisions in the church for    
their own ends4 ,a little while after   
the ,protector sent for him1 and made a 

speech to him of an hour's length1 about
 the providence of ,god in changing the 
government1 and favouring that change by
 such great things done at home and     
abroad4 ,mr4 ,baxter freely told him1   
that the honest people of the land took 
their ancient monarchy to be a blessing2
 and desired to know how they had       
forfeited that blessing1 and to whom the
 forfeiture was made4 ,he with some     
passion replied1 that there was no      
forfeiture1 but ,god had changed it as  
it pleased him4  ,in the controversy    
about church government1 which was then 
so hotly agitated1 ,mr4 ,baxter was all 
along against extremes4 ,he neither fell
 in with the ,erastian1 nor episcopal1  
nor presbyterian1 nor independent party 
entirely2 but thought all of them had so
 much truth in common among them1 as    
would have made these kingdoms happy1   
had it been unanimously and soberly     
reduced to practice1 by prudent and     
charitable men4 ,at the desire of the   
neighbouring ministers he drew up an    

agreement for church order and concord1 
containing only so much church order and
 discipline1 as he apprehended the      
episcopal1 presbyterian1 and independent
 were agreed in1 as belonging to the    
pastors of each particular church2 which
 he afterwards published in a book      
called ,christian ,concord3 and the     
ministers of those parts associated upon
 that bottom2 not disputing with each   
other in order to an agreement in their 
opinions1 but agreeing in the practice  
of what was owned by all4  ,upon        
,oliver's becoming ,protector1 the      
extent of the toleration was the subject
 of many debates4 ,the committee of     
parliament proposed that it should be   
extended to all that held the           
fundamentals of religion3 hereupon it   
was queried which were the fundamentals 
of religion8 and it was agreed that the 
members of the committee1 who were      
fourteen in number1 should each of them 
nominate a divine2 and that they meeting
 together1 should draw up a list of the 

fundamentals1 to be as a test to the    
toleration4 ,mr4 ,baxter was upon this  
occasion nominated for one1 7in the room
 of ,archbishop ,usher1 who refused17 by
 the ,lord ,broghill1 and took a journey
 accordingly to ,london4 ,there he met  
,mr4 ,marshal1 ,mr4 ,reyner1 ,dr4       
,cheynel1 ,dr4 ,goodwin1 ,dr4 ,owen1    
,mr4 ,nye1 ,mr4 ,sydr4 ,sympson1 ,mr4   
,vines1 ,mr4 ,manton1 and ,mr4 ,jacomb1 
who were also nominated4 ,mr4 ,baxter   
was for offering to the parliament the  
creed1 the ,lord's prayer1 and ten      
commandments1 as the fundamentals of    
christianity3 but the rest were not for 
so large a bottom1 but were for having a
 greater number of fundamentals4 ,if he 
did no other service among them1 he at  
least prevented the running many things 
so high as might otherwise have been    
expected4  ,truth and peace were the    
things he earnestly pursued all his     
days4 ,he by writing treated with ,dr4  
,brownrigg1 bishop of ,exeter1 about    
concord with the diocesan party in this 

nation3 and made also some proposals to 
,dr4 ,hammond to this purpose1 a little 
before the ,restoration of ,king        
,charles4 ,by means of ,mr4 ,lamb and   
,mr4 ,allen1 two anabaptist ministers1  
whom he prevailed with to quit the way  
of separation1 he dealt with the rest of
 the anabaptists1 about communion with  
other churches4 ,he treated with ,mr4   
,nye about an agreement with the        
independents1 in a moderate scheme2 and 
he was often engaged in disputes with   
the papists also4 ,and indeed it is     
amazing how one of so much weakness1 who
 was constantly followed with divers    
bodily infirmities1 should be capable of
 so much service4  ,he came to ,london  
just before the deposition of ,richard  
,cromwell4 ,he preached before the      
parliament the day before they voted for
 ,king ,charles's return4 ,he preached  
also before the lord mayor and aldermen 
of the city at ,st4 ,paul's1 on the day 
of thanksgiving for ,monk's success4    
,and when the king was actually         

restored1 he became one of his chaplains
 in ordinary1 in conjunction with some  
others of his brethren of the same      
sentiments with him4 ,he preached once  
before him in that capacity2 and often  
waited on him with the rest of the      
ministers1 in order to obtain by his    
means some terms of peace and union with
 the bishops and their adherents1 who   
were many of them inclined to run things
 to extremity4 ,he assisted at the      
,savoy conference as one of the         
commissioners1 and then drew up a       
,reformed ,liturgy2 which some persons  
not very likely to be prejudiced in his 
favour1 have thought to be the best of  
the kind they ever saw4 ,he has under   
this head fallen under the censure of   
our late ,english historian1 who1 vol4  
iii4 p4 #bce1 makes this reflection3 ,he
 drew up an absolute form of his own1   
and styled it the ',reformed ,liturgy2' 
as if he had the modesty to think that  
the old ,liturgy1 compiled by a number  
of very learned confessors and martyrs1 

must now give place to a new form       
composed by a single man1 and he by     
education much inferior to many of his  
brethren4 ,but had this gentleman been  
so just as to have read the reasons     
which ,mr4 ,baxter gave1#b for his doing
 that which he represents as so         
assuming1 he would have seen little     
occasion for his reflection4 ,for the   
design of this ,liturgy was not to      
jostle out the old one1 where persons   
were satisfied with it1 but to relieve  
those that durst not use the old one as 
it was1 by helping them to forms taken  
out of the word of ,god4 ,or suppose we1
 that the old ,liturgy had in the esteem
 of many fallen short of this new one2  
others are at a loss to discover why    
this should appear so preposterous1     
unless it be unaccountable for persons  
to prefer a ,liturgy entirely           
,scriptural1 to one that is made up of  
human phrases1 and some of them justly  
enough exceptionable4 ,it must be owned 
that the old ,liturgy was framed by     

sundry confessors and martyrs1 and upon 
that account it deserves respect3 and it
 was a great step in their day1 for them
 to cast so many corruptions out of the 
public service as they did1 at that     
time1 when this ,liturgy was drawn out  
of the several forms that were in use in
 this kingdom before4 ,but it was but a 
pursuit of their design1 to render the  
public service yet more ,scriptural3 and
 had they risen from the dead1 there is 
good reason to believe they would       
generally have approved of it2 and been 
so far from looking upon it as          
detracting from them1 that they would   
have applauded it as a good             
superstructure upon their foundations4  
,suppose then he that drew up this      
,reformed ,liturgy1 was by education    
much inferior to many of his brethren2  
it neither follows from thence that he  
must really be so much inferior to them 
in useful knowledge and valuable        
abilities1 as this author would seem to 
intimate2 nor can it justly be thence   

argued that his performance was         
contemptible2 nor that there was any    
want of modesty neither1 when his       
brethren put him upon the undertaking4  
,and besides1 they approving it when    
they perused it1 and joining in the     
presenting it1 made it their own2 as    
sufficiently appears from the preface   
prefixed2 and some of them had          
academical education1 and great applause
 in the world too1 and yet thought not  
,mr4 ,baxter at all their inferior4  ,he
 was also one of the three that managed 
the dispute at the end of the conference
 at the ,savoy1 and freely charged some 
things in the ,liturgy as sinful1 and   
contrary to the word of ,god4 ,as1 that 
ministers are obliged in baptism to use 
the transient image of the cross2 that  
none be admitted to communion in the    
,lord's supper that dare not receive it 
kneeling1 c4 ,the forementioned author  
speaking of this in his history1 says1  
,that it seems very strange that he and 
his brethren should undertake to mention

 eight unlawful things in the ,liturgy1 
when they could not affirm any one of   
those things to be in itself unlawful2  
but argued altogether upon the unlawful 
imposition of them1 which they might as 
well have done by the same argument in  
eight hundred of other indifferent and  
most innocent matters4 ,but if this     
gentleman had considered1 that the      
unwarrantableness of keeping up such    
impositions in the church was the thing 
which ,mr4 ,baxter and his brethren     
undertook to prove1 in opposition to    
those who were zealous for retaining    
them1 and how little in that case       
depends upon the simple unlawfulness of 
the things imposed1 7abstracting from   
all circumstances in a metaphysical     
sense17 the strangeness of their        
proceeding would have disappeared4 ,for 
though the same argument would have done
 in eight hundred indifferent things1   
7had there been so many so imposed17 yet
 it does not follow but that it would be
 good and valid in those eight things   

mentioned1 in which they thought they   
should be bound up by the ecclesiastical
 constitution1 7if they really must have
 been so confined17 while they could not
 discover their compliance to be lawful4
  ,the same author also falls in with   
,bishop ,morley1 in representing ,mr4   
,baxter as very perverse and            
disingenuous1 by persisting in his      
denial of a certain proposition1 after  
it had been turned and altered several  
ways4 ,but had he thought fit to have   
considered what is suggested upon that  
head in the abridgement of his ,life1   
which he had so often consulted1 and    
quoted upon other occasions1 he would   
have seen the aspersion wiped off1 which
 he so freely repeats3 and whether in so
 doing he has meted with the measure he 
would have used towards himself1 upon   
occasion1 is left to his second         
thoughts4  ,when the king's ,declaration
 came out1 ,mr4 ,baxter was offered the 
bishopric of ,hereford1 and some of his 
brethren some other preferments in the  

church2 but he refused acceptance1      
because of the uncertainty of the       
continuance of the terms of that        
,declaration1 and so did several others3
 and ,mr4 ,calamy and he were1 by a     
majority of three voices1 chosen by the 
city clergy to be their clerks in the   
convocation2 but were by the bishop of  
,london excused from sitting there4 ,a  
continuance at ,kidderminster was what  
he had most desired of any thing2 and he
 did all that he was able in order to   
it2 but ,providence forced him another  
way4  ,while he was away from the town  
of ,kidderminster1 in great weakness1   
more likely to die than live1 after his 
great loss of blood1 the people renewed 
their articles against ,mr4 ,danse1 the 
old vicar1 and his curate2 and the      
committee sequestered the place1 and    
left the profits in the hands of divers 
inhabitants to pay a preacher till it   
was disposed of4 ,mr4 ,baxter1 though   
pressed1 would not accept the vicarage1 
but continued to officiate among them as

 their minister4 ,he would have taken no
 more out of the profits of the living  
than the #fj per annum which the vicar  
had before bound himself to pay him1 but
 they made it #ij4 ,at length the people
 fearing some one should get a grant of 
the sequestration from the committee1   
went privately and got an order to      
settle ,mr4 ,baxter in it2 but never    
showed it him1 till ,king ,charles came 
out of ,scotland towards ,worcester1    
when they desired him to take and keep  
it1 and save them harmless by it1 if    
they were called to repay what they had 
received and disbursed4 ,after this1 the
 tithes were gathered in his name by    
some of his neighbours3 but he gave them
 orders1 that if any refused to pay that
 were poor1 it should be forgiven them2 
but if they were able1 what was due     
should be sought for with the help of   
the magistrates with damage2 and that   
both his part and his damages should be 
given to the poor4 ,when this was known1
 none that were able would do the poor  

so great a kindness as to refuse        
payment4  ,upon ,king ,charles's        
restoration the old vicar was restored4 
,he had before lived unmolested in the  
vicarage house1 and had #dj per annum   
duly paid him4 ,mr4 ,baxter would now   
very willingly have been his curate4    
,being often with my ,lord ,chancellor1 
he begged his favour about a settlement 
there1 which he signified to him he     
preferred to a bishopric4 ,sir ,ralph   
,clare was the great obstacle4 ,he once 
told ,mr4 ,baxter1 in ,bishop ,morley's 
chamber1 that of eighteen hundred       
communicants in the town1 he had not    
above six hundred for him4 ,to clear    
which he sent to ,kidderminster1 and in 
a day's time his friends there got the  
hands of sixteen hundred of those       
eighteen hundred for him2 which         
subscription being shown1 made both the 
,bishop and ,sir ,ralph the more against
 his return thither4 ,my ,lord          
,chancellor wrote to ,sir ,ralph1 but   
without effect4 ,mr4 ,baxter going down 

thither to make terms with the vicar1 he
 would not suffer him to preach above   
twice or thrice4 ,he could not be       
accepted1 though he would have preached 
for nothing4 ,it would not be allowed   
him so much as to administer the        
sacrament to the people1 and preach a   
farewell sermon to them4 ,bishop ,morley
 denied him the liberty of preaching in 
his diocess4 ,he told him that he would 
take care the people should be no       
losers4 ,and for awhile he sent the most
 acceptable preachers among them2 and   
once took the pains to preach to them   
himself1 but it was in a way of         
invective against ,mr4 ,baxter and the  
presbyterians4 ,dr4 ,warmestry did the  
same once and again1 but with little    
success4 ,when ,bishop ,morley forbad   
him preaching in his diocess1 he asked  
him leave but to preach in some small   
village among the ignorant1 where there 
was no maintenance for a minister3 and  
he told him1 that they were better to   
have none than him4 ,mr4 ,baldwin the   

minister was present4  ,there being no  
further capacity of service in those    
parts1 ,mr4 ,baxter for some time       
preached up and down occasionally in the
 city1 and at length was fixed a        
lecturer with ,dr4 ,bates at ,st4       
,dunstan's in ,fleet ,street2 and       
obtained ,bishop ,sheldon's licence1    
upon his subscribing a promise1 not to  
preach against the doctrine of the      
church1 or the ceremonies1 in his       
diocess1 as long as he used his licence4
 ,here he had a crowded auditory2 and   
the crowd unhappily drove him from his  
place of preaching4 ,one day in the     
midst of sermon a little lime dust fell 
down in the belfry1 which made people   
think the steeple and church were       
falling4 ,all were presently in a       
confused haste to get away1 and the     
noise of the feet in the galleries      
sounded like the fall of the stones4    
,some cast themselves from the          
galleries1 because they could not get   
down-stairs2 and the terror was         

universal3 all made such haste to get   
out that they hindered one another4 ,mr4
 ,baxter1 when the hurry was a little   
over1 with great presence of mind       
reassumed his discourse1 with this      
remarkable passage1 to compose the      
spirits of the people4 ,we are 7said he7
 in the service of ,god1 to prepare     
ourselves1 that we may be fearless at   
the great noise of the dissolving world1
 when the heavens shall pass away1 and  
the elements melt in fervent heat2 the  
earth also and the works therein shall  
be burned up1 c4 ,and when he had gone  
on a little while1 a bench near the     
communion table breaking under the      
weight of those that stood upon it1     
renewed the fear and hurry1 and made it 
rather worse than before4 ,he was forced
 to preach the rest of his quarter at   
,st4 ,bride's church1 while ,st4        
,dunstan's was repairing4 ,he preached  
also once every ,lord's day at          
,black-friars1 gratis2 and a week-day   
lecture in ,milk ,street4  ,during this 

short interval of public liberty1 those 
ministers that were not for episcopacy1 
,liturgy1 and ceremonies1 were          
represented as seditious1 and loaded    
with calumnies and reproaches4 ,many of 
them were imprisoned1 together with some
 sober gentlemen1 in several counties1  
under pretence of their plotting against
 the government4 ,particularly a plot   
was hatched in ,worcestershire4 ,a      
packet was pretended to be found under a
 hedge1 left there by a ,scotch pedlar4 
,in it there were letters from several  
ministers2 and among the rest1 one from 
,mr4 ,baxter2 intimating1 that he had   
provided a considerable body of men well
 armed1 which should be ready against   
the time appointed4 ,and indeed where   
men were taken up and imprisoned in     
distant counties1 it was said to be for 
,baxter's plot4 ,the noise of these     
plots in so many counties1 paved the way
 for the ,act of ,uniformity1 which gave
 all the ministers who could not conform
 no longer time than till ,bartholomew  

day1 #affb1 when they were all cast out4
 ,mr4 ,baxter preached his last sermon  
in public on the #beth of ,may before1  
at ,black-friars4 ,the reason of his    
forbearing preaching so soon1 was partly
 because the lawyers did interpret a    
doubtful clause in the ,act of          
,uniformity1 as putting an end to the   
liberty of lecturers at that time2 and  
partly because he would let all the     
ministers in the nation understand in   
time what his intentions were1 lest any 
might be influenced to a compliance1    
upon a supposition that he intended to  
conform4  ,after this1 if the ejected   
ministers did but meet to pray together 
it was a seditious conventicle4 ,dr4    
,bates and ,mr4 ,baxter were desired to 
pray at a friend's house1 for his wife  
that was sick of a fever1 and had they  
been there they had been apprehended by 
a warrant from two justices4 ,finding   
therefore his public service at an end1 
he retired to ,acton1 in ,middlesex2    
where he went every ,lord's day to the  

public church1 and spent the rest of the
 day with his family1 and a few poor    
neighbours that came in to him4 ,in the 
time of the plague1 in #affe1 he went to
 ,mr4 ,hampden's1 in ,buckinghamshire2  
and returned back again to ,acton when  
it was over4 ,he stayed there as long as
 the ,act against ,conventicles was in  
force1 and when it was expired1 he had  
so many came to hear him1 that he wanted
 room4 ,hereupon he by a warrant of two 
justices1 was committed to ,new-,prison 
gaol for six months4 ,but he got a      
,habeas ,corpus1 and was released2 and  
removed to ,totteridge1 near ,barnet4   
,while he was there1 ,duke ,lauderdale  
going into ,scotland1 signified to him a
 purpose there was of taking off the    
oath of canonical obedience1 and all    
impositions of conformity1 save only    
that it should be necessary to sit in   
presbyteries and synods with the bishops
 and moderators2 and that he had the    
king's consent to offer him what place  
in ,scotland he would choose1 either a  

church1 or a college1 or a bishopric4   
,but he excused himself from his        
weakness and indisposition1 and the     
circumstances of his family4  ,after the
 ,indulgence1 in #afgb1 he returned to  
his preaching in the city4 ,he was one  
of the ,tuesday lecturers at ,pinner's  
,hall2 and had a ,friday lecture at     
,fetter ,lane2 but on ,lord's days he   
only preached occasionally4 ,he         
afterwards preached in ,st4 ,james's    
,market house1 where on ,july #e1 #afgd1
 they had a marvellous deliverance4 ,for
 a main beam1 that had before been      
considerably weakened by the weight of  
the people1 gave such cracks1 that three
 several times they ran out of the room1
 concluding it was falling4 ,the next   
day taking up the boards they found that
 two rends in the beam were so great1   
that it was a wonder of ,providence that
 the floor had not fallen1 and the roof 
with it1 to the destruction of          
multitudes4 ,he was afterwards          
apprehended as he was preaching his     

,thursday lecture at ,mr4 ,turner's2 but
 soon released1 because the warrant was 
not signed by a city justice1 as it     
should have been1 when he was           
apprehended for preaching in the city4  
,in #afgf1 by the assistance of his     
friends1 he built a new meeting-house in
 ,oxenden ,street1 and when he had      
preached there but once1 a resolution   
was taken to surprise him the next time1
 and to send him for six months to gaol 
upon the ,oxford ,act4 ,but he being out
 of town1 ,mr4 ,seddon1 a ,derbyshire   
minister1 preaching for him1 was sent to
 the ,gate-house in his room1 though the
 warrant did not suit him2 and he was   
forced to continue there three months1  
till he had a ,habeas ,corpus4 ,he      
afterwards built another meeting-house  
in ,st4 ,martin's parish1 but was       
forcibly kept out of it by constables   
and officers3 and thereupon ,mr4        
,wadsworth1 in ,southwark1 dying1 he    
upon the invitation of his people       
preached to them many months in peace4  

,and when ,dr4 ,lloyd succeeded ,dr4    
,lamplugh1 in ,st4 ,martin's parish1 he 
offered him his chapel1 in ,oxenden     
,street1 for public worship1 and        
accepted it4#c  ,anno #afhb4 ,he was    
suddenly surprised in his house1 by an  
informer with constables and officers1  
who served upon him a warrant1 to seize 
on his person for coming within five    
miles of a corporation2 and five more   
warrants in distraint for #aie for five 
sermons4 ,he was going with them to a   
justice1 though extremely bad as to his 
health1 till meeting ,dr4 ,cox1 he      
forced him back to his bed1 and went and
 took his oath before five justices that
 he could not go to prison without      
danger of death4 ,the king being        
consulted1 consented that his           
imprisonment should for that time be    
forborne4 ,but they executed the        
warrants on the books and goods in the  
house1 though he made it appear they    
were none of his2 and they sold the bed 
he lay upon4 ,some friends paid down the

 money they were appraised at1 and he   
repayed them4 ,being afterwards in      
danger of new seizures1 he was forced to
 retire to private lodgings4  ,anno     
#afhd4 ,he was again seized upon and    
carried to the sessions1 when he was    
scarce able to stand1 and bound in a    
bond of #djj1 to his good behaviour2 and
 was told that this proceeding was only 
to secure the government against        
suspected persons4 ,he was some time    
after carried again to the              
sessions-house in great pain1 and forced
 to continue bound4 ,he refused to stand
 bound1 not knowing what they might     
interpret a breach of the peace4 ,but   
his sureties would be bound1 lest he    
should die in a gaol4 ,he was carried   
thither a third time1 and still bound2  
though for the most part he kept his    
bed4  ,though he was thus treated all   
,king ,charles's reign1 he yet prayed as
 heartily for him as any man2 and he was
 often consulted about terms and        
measures for a union between the        

conformists and nonconformists1 as to   
which he was ever free to give his      
sentiments4 ,he was not for             
comprehension without indulgence2 nor   
for a bare indulgence without the       
enlargement of the ,act of ,uniformity  
to a greater comprehension2 but for the 
conjunction of both4 ,he declared this  
when he was consulted by a person of    
honour1 anno #affc4 ,in the year #affh1 
,dr4 ,bates and he waited on the ,lord  
,keeper ,bridgman by desire1 in order to
 a treaty about a comprehension and     
toleration1 and were afterwards met by  
,dr4 ,wilkins and ,mr4 ,burton1 with    
whom they conferred4 ,the thing they    
most differed about was re-ordination4  
,at length by conference with ,sir      
,matthew ,hale1 that point was thus     
adjusted1 that there should be an       
admission into the ministry of the      
church of ,england1 of such as had been 
before ordained according to this form  
of words3 ,take thou legal authority to 
preach the word of ,god1 and administer 

the holy sacraments in any congregation 
of ,england1 where thou shalt be        
lawfully appointed thereunto4 ,it was   
agreed the ceremonies should be left    
indifferent1 and the ,liturgy altered2  
and that there should be an indulgence  
of such as could not be comprehended4   
,and a bill was drawn up by ,judge      
,hale1 to be presented to the           
parliament2 but the high-church party   
made such an interest1 that it was      
carried by a vote that no man should    
bring in a bill of this nature4 ,he     
afterwards in the year #afgc1 upon the  
desire of the ,earl of ,orrery1 drew up 
terms of union between the conformists  
and the nonconformists1 in order to     
their joint vigorous opposing popery4   
,and the next year there was also an    
agreement upon like terms1 between ,dr4 
,stillingfleet and ,dr4 ,tillotson1 and 
,dr4 ,manton1 ,dr4 ,bates1 ,mr4 ,pool1  
and ,mr4 ,baxter1 and an act was        
proposed to be brought in the next      
session of parliament1 in pursuance of  

the treaty2 but ,dr4 ,tillotson wrote   
word to ,mr4 ,baxter1 that as           
circumstances stood1 such an act could  
not pass in either house1 without the   
concurrence of a considerable part of   
the bishops1 and his ,majesty's         
countenance1 which at that time he saw  
little reason to expect4  ,in the reign 
of ,king ,james ,,ii4 ,mr4 ,baxter was  
committed to the ,king's ,bench prison  
by warrant from the ,lord ,chief        
,justice ,jefferies1 for his ,paraphrase
 on the ,new ,testament1 which was      
called a scandalous and seditious book  
against the government4 ,on ,may #cj1   
#afhe1 he was brought to his trial4 ,the
 passages mentioned in the information1 
were his paraphrase on ,matt4 v4 #ai2   
,mark ix4 #ci2 xi4 #ca2 xii4 #ch-dj2    
,luke x4 #b2 ,john xi4 #eg2 ,acts xv4   
#b3 and a certain noted clergyman put   
into the hands of his enemies some      
accusations out of his paraphrase on    
,rom4 xiii4 c4 as against the king1 to  
touch his life2 but no use was made of  

them4 ,jefferies interrupted his council
 in pleading for him1 and treated ,mr4  
,baxter most scornfully and rudely4 ,he 
had given judgment against him1 ,june   
#bi1 when he was fined #ejj marks1 and  
to lie in prison till he paid it2 and   
bound to his good behaviour for seven   
years4 ,but the next year ,king ,james  
altering his measures1 many of the      
dissenters that were imprisoned were    
released2 and their fines were remitted3
 and among the rest1 ,mr4 ,baxter       
obtained his pardon by the mediation of 
the ,lord ,powis4 ,his fine was         
remitted2 and ,nov4 #bd1 ,sir ,samuel   
,astrey sent his warrant to the keeper  
of the ,king's ,bench to discharge him4 
,but he gave sureties for his good      
behaviour3 his ,majesty declaring for   
his satisfaction1 that it should not in 
him be interpreted a breach of the good 
behaviour for him to reside in ,london1 
which was not allowable by the ,oxford  
,act2 and this was entered upon his     
bail-piece4 ,he continued some time in  

the ,rules2 and in ,february following  
removed to a house in ,charter-house    
,yard4  ,after his settlement there1 he 
gave ,mr4 ,sylvester 7whom he peculiarly
 valued1 and had a special intimacy     
with7 and his flock1 his pains1 gratis1 
every ,lord's day in the morning1 and   
every other ,thursday morning at a      
weekly lecture4 ,and thus he continued  
for about four years and a half2        
rejoicing as much as any man at the     
happy revolution under the conduct of   
,king ,william1 though he appeared not  
much in public4 ,and when he was quite  
disabled from public service by his     
growing weakness1 he still continued to 
do good in his own hired house1 where he
 opened his doors morning and evening   
every day1 to all that would come to    
join with him in family worship2 reading
 and expounding the ,scriptures with    
great seriousness and freedom4 ,at      
length his distempers took him off from 
this also1 and confined him first to his
 chamber1 and then to his bed4 ,under   

sharp pains1 he was very submissive to  
the will of ,god2 and when he was       
inclined to pray most earnestly for a   
release1 he would check himself and say1
 ,it is not fit for me to prescribe3    
,lord1 when thou wilt1 what thou wilt1  
how thou wilt4 ,as his end drew near1   
being often asked by his friends1 how it
 was with his inward man1 he replied1 ,i
 bless ,god ,i have a well-grounded     
assurance of my eternal happiness1 and  
great peace and comfort within4 ,he gave
 excellent counsel to young ministers   
that visited him1 earnestly prayed ,god 
to bless their labours1 and expressed   
great hopes that ,god would do a great  
deal of good by them1 and great joy that
 they were of moderate and peaceable    
spirits4 ,being at last asked how he    
did1 his answer was1 ,almost well2 and  
at length he expired1 ,dec4 #h1 #afia1  
and was a few days after interred in    
,christ ,church1 in ,london1 whither his
 corpse was attended by a numerous      
company of persons of different ranks1  

and especially of ministers1 some of    
them conformists1 who paid him the last 
office of respect4 ,there were two      
discourses made upon occasion of his    
funeral1 one by ,dr4 ,bates1 and the    
other by ,mr4 ,sylvester1 which are both
 in print3 the former may be met with in
 the ,doctor's ,works2 and the latter at
 the end of ,mr4 ,baxter's ,life in     
folio4  ,his last will and testament    
bore date ,july #g1 #afhi4 ,the preamble
 was something peculiar1 and ran thus3  
,i ,richard ,baxter1 of ,london1 clerk1 
an unworthy servant of ,jesus ,christ1  
drawing to the end of this transitory   
life1 having through ,god's great mercy 
the free use of my understanding1 do    
make this my last will and testament1   
revoking all other wills formerly made  
by me4 ,my spirit ,i commit1 with trust 
and hope of the heavenly felicity1 into 
the hands of ,jesus my glorified        
,redeemer and ,intercessor2 and by his  
mediation into the hands of ,god my     
reconciled ,father1 the infinite1       

eternal ,spirit1 ,light1 ,life1 and     
,love1 most great1 and wise1 and good1  
the ,god of nature1 grace1 and glory2 of
 whom1 and through whom1 and to whom are
 all things2 my absolute ,owner1 ,ruler1
 and ,benefactor1 whose ,i am1 and whom 
,i 7though imperfectly7 serve1 seek1 and
 trust2 to whom be glory for ever4      
,amen4 ,to him ,i render most humble    
thanks1 that he hath filled up my life  
with abundant mercy1 and pardoned my sin
 by the merits of ,christ1 and          
vouchsafed by his ,spirit to renew me1  
and seal me as his own2 and to moderate 
and bless to me my long sufferings in   
the flesh1 and at last to sweeten them  
by his own interest1 and comforting     
approbation1 who taketh the cause of    
love and concord as his own1 c4 ,he     
ordered his books to be distributed by  
,mr4 ,matthew ,sylvester and ,mr4 ,roger
 ,morrice among poor scholars1 which was
 done accordingly4 ,all that remained of
 his temporal estate1 after a few       
legacies to his kindred1 he disposed of 

for the benefit of the souls and bodies 
of the poor4 ,and he left ,sir ,henry   
,ashhurst1 ,baronet1 ,rowland ,hunt of  
,boraton1 ,esq41 ,mr4 ,thomas ,hunt1    
merchant1 ,edward ,harley1 ,esq41 ,mr4  
,thomas ,cooke1 merchant1 ,mr4 ,thomas  
,trench1 merchant1 and ,mr4 ,robert     
,bird1 gentleman1 his executors4  ,few  
ever had more weakness to imbitter their
 lives than he2 and yet this heightened 
and cherished the peculiar seriousness  
of his spirit4 ,few ever were more      
strongly tempted to infidelity2 and yet1
 as ,providence overruled it1 that      
contributed in the issue to his greater 
establishment4 ,he was tempted sorely to
 question the truth of the ,scriptures1 
the immortality of the soul1 and the    
life to come4 ,this sort of temptations 
did not assault him in that way that is 
usual with melancholy persons1 but with 
a show of sober reason4 ,hereupon he was
 forced to dig to the very foundations  
of religion1 and seriously to examine   
the reasons of christianity1 and to give

 a hearing to all that could be said    
against it2 and his preaching and       
writings were upon this account the more
 useful4 ,and he at last found that     
nothing is so firmly believed1 as that  
which hath been some time doubted of4   
,he was a great observer of ,providence1
 and in the course of his life met with 
many surprising deliverances4 ,when he  
was seventeen years of age1 riding on an
 unruly horse1 who would often get the  
bit in his teeth1 and run away with his 
rider1 he was run away with in a very   
dangerous place4 ,he was in a field of  
high ground1 where there was a quick-set
 hedge on the side of him1 that was the 
only fence2 on the other side of which  
was a deep narrow lane1 about a story's 
height below him4 ,when the horse was   
running away with him1 he turned aside  
on a sudden1 and leaped over the hedge  
into the lane4 ,he came to the ground   
before the horse1 and yet received no   
hurt1 thought it seemed marvellous how  
his feet could fall besides him4 ,at    

another time1 being about the same age1 
and at ,ludlow ,castle1 in company of   
several idle gentlemen1 he was learning 
to play at tables of the best gamester  
in the house4 ,when his opposite had    
once so much the better1 that it was a  
hundred to one1 besides the difference  
of their skill1 he still held on1 though
 both he and the standers-by laughed at 
him for not giving up1 and told him the 
game was lost3 he was so confident of it
 as to offer a hundred to one2 and      
actually did lay down ten shillings to  
sixpence4 ,when the wager was laid1 he  
told him there was no possibility of the
 game1 but by one cast often3 and it so 
fell out1 that he had that same cast for
 several times successively1 so that by 
that time a man could go four or five   
times about the room1 his game was gone1
 which caused great admiration4 ,he took
 the hint1 feared that the devil had the
 ruling of the dice1 and did it to      
entice him to be a gamester1 and so gave
 him his ten shillings again1 and       

resolved never more to play at tables   
whilst he lived4 ,at another time1      
travelling from ,london into the        
country1 about ,christmas1 in a very    
deep snow1 he met on the road a loaded  
waggon1 where he could not pass by but  
on the side of a bank3 passing over     
which1 all his horse's feet slipped from
 under him1 and all the girts broke1 so 
that he was cast just before the waggon 
wheel1 which had gone over him1 but that
 it pleased ,god the horses suddenly    
stopped1 without any discernible cause1 
till he got out of the way4 ,often was  
he brought very low while he was at     
,kidderminster1 so as to receive the    
sentence of death in himself1 when his  
poor honest1 praying neighbours there   
met together1 and upon their fasting and
 earnest prayers1 he hath been          
recovered4 ,once when he had been very  
low for three weeks together1 and was   
unable to go abroad1 on the very day    
that they prayed for him1 which was on  
the ,friday1 he recovered so as to be   

able to preach to them1 and administer  
the sacrament1 on the ,lord's day       
following4 ,another time he had a tumour
 rose on one of the tonsils of his      
throat1 white and hard like a bone1     
above the hardness of any scirrhous     
tumour4 ,he feared a cancer1 and applied
 such remedies by the advice of the     
physician as were thought fittest1 but  
without alteration2 for it remained hard
 as at first4 ,at the end of a quarter  
of a year1 he was under some concern1   
that he had never praised ,god          
particularly for any of the deliverances
 he had formerly afforded him4 ,and     
thereupon being speaking of ,god's      
confirming our belief of his word1 by   
his fulfilling his promises1 and hearing
 prayers1 7as it is published in the    
second part of his ,saints' ,rest17 he  
annexed some thankful hints as to his   
own experiences2 and suddenly the tumour
 vanished1 leaving no sign where it had 
been remaining2 though he neither       
swallowed it down1 nor spit it out1 nor 

could ever tell what became of it4      
,another time having read in ,dr4       
,gerhard the admirable effects of the   
swallowing a gold bullet upon his own   
father1 in a case much like his1 he got 
a gold bullet1 between twenty and thirty
 shillings weight2 and having taken it1 
he knew not how to be again delivered of
 it4 ,he took clysters and purges for   
about three weeks1 but nothing stirred  
it4 ,and a gentleman having done the    
like1 the bullet never came from him    
till he died1 and it was cut out4 ,but  
at last his neighbours set apart a day  
to fast and pray for him1 and he was    
free from his danger in the beginning of
 that day4 ,and at another time1 being  
in danger of an gilopse1 he had also    
sudden relief by their prayers4 ,at     
another time riding upon a great hot1   
mettled horse1 as he stood upon a       
sloping pavement in ,worcester1 the     
horse reared up1 and both his hinder    
feet slipped from under him2 so that the
 full weight of the body of the horse   

fell upon his leg1 which yet was only   
bruised1 and not broken3 when           
considering the place1 the stones1 and  
the manner of the fall1 it was a wonder 
his leg was not broken in shivers4      
,another time as he sat in his study1   
the weight of his greatest folio books  
broke down three or four of the highest 
shelves1 when he sat close under them2  
and they fell down on every side of him1
 and not one of them hit him1 except one
 upon the arm4 ,whereas the place1 the  
weight1 and greatness of the books was  
such1 and his head just under them1 that
 it was a wonder they had not beaten out
 his brains1 or done him an unspeakable 
mischief4 ,one of the shelves just over 
his head having ,dr4 ,walton's ,polyglot
 ,bible1 all ,austin's ,works1 the      
,bibliotheca ,patrum1 ,marlorate1 c4 ,at
 another time1 viz4 ,march #bf1 #affe1  
as he was preaching in a private house1 
a bullet came in at the window1 and     
passed by him1 but did no hurt4 ,such   
things as these he carefully took notice

 of1 and recorded4 ,and indeed his being
 carried through so much service and    
suffering too1 under so much weakness1  
was a constant wonder to himself1 and   
all that knew him2 and what he used     
himself often to take notice of1 with   
expressions of great thankfulness4      
,there was scarce a man in ,england so  
consulted about cases of conscience as  
he was4 ,he was applied to in matters of
 more than common concern and           
difficulty1 by persons of all ranks and 
qualities4 ,his ,directory may give the 
world satisfaction how fit he was for   
that province3 and had he kept an exact 
account of the various cases that had   
been proposed to him1 with his          
solutions1 we should have had yet fuller
 evidence4  ,he loved a retired life1   
but could not so conceal himself as not 
to be observed and much respected4 ,my  
,lord ,broghill1 who was afterwards     
,earl of ,orrery and ,lord ,president of
 ,munster1 gave him many marks of his   
respect4 ,archbishop ,usher used great  

freedom with him1 and urged him to some 
of his writings4 ,in the worst of times 
he had some even in ,king ,charles's    
court that were very respectful to him4 
,duke ,lauderdale was one of these3 and 
let him be ever so ill a man himself1   
this must be said1 that ,mr4 ,baxter had
 sometimes an interest in him for the   
procuring good1 and the avoiding        
mischief4 ,while he lived at ,acton1 he 
had free conversation with his neighbour
 ,sir ,matthew ,hale4 ,and he manifested
 his respect to ,mr4 ,baxter1 by giving 
a high encomium of him both for piety   
and learning1 before all the judges at  
the table at ,serjeants' ,inn1 at the   
time when he was in prison upon the     
,oxford ,act4 ,my ,lord ,balcarres and  
his ,lady had also a very great value   
for him4 ,he had many letters full of   
respects from eminent divines in foreign
 parts4 ,but there was no friend in the 
whole course of his life whom he more   
valued and respected1 and by whom he was
 more beloved1 than that noted citizen  

,henry ,ashhurst1 ,esq4 commonly called 
,alderman ,ashhurst1 who was the most   
exemplary person for sobriety1          
self-denial1 piety1 and humility1 that  
,london could glory of4 ,in short1      
living and dying1 he was as much        
respected by some1 and as much slighted 
by others1 as any man of the age4       
,hardly any man was ever more           
calumniated and reproached than he4 ,dr4
 ,boreman1 of ,trinity ,college1 charged
 him in print with killing a man with   
his own hand in cold blood4 ,some years 
after1 the same charge was brought      
against him in a coffee-house2 but he   
that brought it being afterwards        
convinced1 professed his sorrow1 and    
asked his pardon4 ,but ,sir ,roger      
,l',estrange published a story a little 
like it in his ,observator1 and it was  
also inserted in the preface to the     
,life of ,dr4 ,heylin1 and was lately   
inserted in a book entitled1 ,ordination
 by mere ,presbyters proved ,void and   
,null1 in a ,conference between         

,philalethes and ,pseudocheus4 ,the     
story was this1 that ,mr4 ,baxter       
finding one ,major ,jennings in the war 
time among the bodies of the dead and   
wounded1 looked on while ,lieutenant    
,hurdman1 that was with him1 ran him    
through the body in cold blood4 ,and    
that ,mr4 ,baxter took off with his own 
hand the king's picture from about his  
neck1 telling him as he was swimming in 
his gore1 that he was a popish rogue1   
and that was his crucifix3 which picture
 was kept by ,mr4 ,baxter till it was   
got from him1 but not without much      
difficulty1 by one ,mr4 ,somerfield who 
lived with ,sir ,thomas ,rouse1 who     
restored it to the true owner1 who was  
supposed to be dead of his wounds3 and  
this narrative was subscribed by        
,jennings himself1 that it might pass   
for the more authentic4--,mr4 ,baxter1  
on the contrary1 solemnly protested in  
print#d upon occasion of the            
publication1 that he knew not that he   
ever saw ,major ,jennings2 that he never

 saw him or any other man wounded2 that 
he never took such a picture from him1  
or saw who did it2 nor was in the field 
when it was done2 much less spoke any   
thing like the words reported3 but that 
being at ,longford ,house1 while it was 
a garrison for the parliament1 a soldier
 showed a small medal of gilt silver1   
bigger than a shilling2 and said that he
 wounded ,jennings1 took his coat from  
his back1 and the medal from his neck1  
which ,mr4 ,baxter bought for eighteen  
pence1 no one offering more3 and that   
hearing afterwards he was living1 he    
freely desired this ,somerfield to give 
it him1 supposing it was a mark of      
honour which might be useful to him4    
,and this story was all the thanks that 
ever he had4  ,when he preached before  
,king ,charles1 his ,majesty sent the   
lord chamberlain to him to require him  
to print his sermon1 and he accordingly 
printed it1 and added in the title page1
 by his ,majesty's special command4 ,dr4
 ,pierce afterward asserted to several1 

that he was none of the king's chaplain1
 and that he had no order from him for  
the printing of his sermon4 ,and he     
could scarce preach a sermon1 but he was
 represented as having some seditious   
design1 covered over with innocent      
words4  ,he was vehemently aspersed by  
those that were fond of extremes on all 
hands4 ,when the lecture was set up at  
,pinner's ,hall1 if he did but preach   
for unity and against division1 or      
unnecessary withdrawing from each other1
 or against unwarrantable narrowing the 
church of ,christ1 it was presently said
 he preached against such and such      
persons4 ,if he did but say that the    
will of man had a natural liberty1      
though a moral thraldom to vice2 and    
that men might have ,christ and life if 
they were but truly willing1 though     
grace must make them willing2 and that  
men have power to do better than they   
do2 he was said to preach up            
,arminianism and free-will4 ,and on the 
other hand1 when he in public told the  

people1 that they must not make the     
world believe that they were under      
greater sufferings than they really     
were1 nor be unthankful for their peace2
 and that they ought when any hurt them1
 to love and forgive them1 and see that 
they failed not of their duty to them2  
but should not forsake the owning and   
just defending by ,scripture evidence1  
the truth opposed2 some of the          
high-church party1 in a printed account1
 told the world1 that he bid the people 
resist1 and not stand still and die like
 dogs3 for the falsity of which he was  
forced to appeal to the many hundreds   
that heard him4  ,nay1 he was aspersed  
even after his death4 ,for it was       
reported that in the latter part of his 
life even till he died1 he was in great 
doubt and trouble about a future state2 
that he inclined to think there was no  
future state at all1 and ended his days 
under such a persuasion1 to his no small
 trouble2 he having written so many     
things to persuade persons to believe   

there was4 ,which was abundantly        
answered by ,mr4 ,sylvester1 in his     
preface prefixed to the ,history of his 
,life and ,times4  ,his love to the     
honest people of ,kidderminster1 who had
 the prime of his strength and the      
flower of his labours1 was very         
remarkable4 ,he told them1 in the       
preface to the ,saints' ,rest1 that the 
offers of greater worldly               
accommodations1 with five times the     
means that he received with them1 was no
 temptation to him once to question     
whether he should leave them4 ,but he   
was afterwards forced to leave them1 by 
,bishop ,morley1 and ,mr4 ,danse the old
 vicar4 ,he did not part with them      
without mutual grief and tears4 ,and    
when he went from them1 he left ,mr4    
,baldwin1 to live privately among them1 
and oversee them in his stead2 and he   
advised them to frequent the public     
church assemblies1 in conjunction with  
their private helps1 unless the public  
minister was utterly insufficient1 or   

preached heresy1 or in his application  
set himself against the ends of his     
office1 by endeavouring to make a holy  
life seem odious4 ,after parting from   
them1 he wrote a letter to them but once
 a year1 lest it should be the occasion 
of their suffering2 and for fear lest if
 they did any thing that was            
displeasing1 it should be represented as
 the effect of his suggestions4 ,but in 
process of time even this honest and    
quiet people were exasperated4 ,they    
were alienated from the prelates and    
their adherents1 for running down ,mr4  
,baxter and those of his mind1 as       
deceivers4 ,repeating sermons in their  
houses they were laid in gaols with     
common malefactors1 their goods were    
seized1 and they were fined and punished
 again and again4 ,at length they were  
hardly more angry with the bishops1 than
 they were with ,mr4 ,baxter himself1   
whom they censured upon his publishing  
the book called ,the ,cure of ,church   
,divisions1 as strengthening the hands  

of persecutors by persuading them of the
 lawfulness of communicating in their   
parish church1 with a conformable       
minister in the ,liturgy4 ,but he still 
continued his care of them1 and concern 
for them4 ,and at length he became      
capable of helping them to a valuable1  
useful man1 that would make it his      
business to promote serious religion    
among them4 ,for ,colonel ,john ,bridges
 had sold the patronage of the living to
 ,mr4 ,thomas ,foley1 upon condition    
that he should present ,mr4 ,baxter next
 if he were capable of it2 and if not1  
that he should present one with his     
consent4 ,when the old vicar died1 many 
thought that ,mr4 ,baxter himself would 
have conformed4 ,archbishop ,stern1 of  
,york1 particularly1 bid a minister take
 it on his word that he conformed1 and  
was gone to his beloved ,kidderminster4 
,but ,mr4 ,baxter had no such thoughts1 
though he would gladly have assisted    
them in getting a suitable person4 ,but 
the people there refused to have any    

hand in bringing in another minister    
into the church1 lest they should seem  
to consent to his conformity1 or be     
obliged to own him in his office4 ,they 
were not to be prevailed with to concur2
 and for that reason ,mr4 ,baxter       
refused to meddle in the choice4 ,when  
,mr4 ,foley had put in a valuable man to
 be their minister1 ,mr4 ,baxter wrote  
to them to join with him in prayers and 
sacrament1 at that time when they had no
 opportunity for separate meetings4 ,but
 their sufferings had so far alienated  
them from the church party1 that they   
would not yield that his letter should  
be so much as read among them4 ,however1
 ,mr4 ,baxter kept up a peculiar respect
 to them1 and concern for them1 as long 
as he lived4  ,his works were various4  
,dr4 ,bates1 in his funeral sermon1 says
 that his books1 for the number and     
variety of matter in them1 make a       
library4 ,they contain a treasure of    
controversial1 casuistical1 positive1   
and practical divinity2 and the         

excellent ,bishop ,wilkins did not stick
 to say that he had cultivated every    
subject he handled4 ,i will touch only  
upon those of his works that are here   
collected together in four volumes4     
,the first volume contains his          
,christian ,directory4 ,the first part  
of it1 which he calls ,christian        
,ethics1 is perhaps the best body of    
practical divinity that is extant in our
 own or any other tongue4 ,and though in
 the ,ecclesiastical ,cases there are   
some things that are not to every man's 
gust1 7and no other could well be       
expected where there is so vast a       
variety17 yet he that will have the     
patience to read through1 will find his 
pains rewarded by ample instruction4    
,the second volume contains1 ,i4 ,the   
,reasons of the ,christian ,religion2   
which book hath relieved many when under
 temptations to infidelity4 ,,ii4 ,the  
,unreasonableness of ,infidelity2 where 
a clear account is given of the nature  
of the witness of the ,spirit to the    

truth of ,christianity1 and of the      
unpardonable sin committed in opposition
 to it4 ,and a discourse is added about 
the arrogancy of reason in opposition to
 divine revelation1 that is very proper 
for those who being for a freedom of    
thought would know how to keep it within
 due bounds1 so as to prevent           
extravagance4 ,,iii4 ,more ,reasons for 
the ,christian ,religion2 which contains
 a vindication of the ,holy ,scriptures 
from the charge of contradictions2 and  
some animadversions on my ,lord ,herbert
 ,de ,veritate4 ,,iv4 ,his ,treatise of 
,conversion2 a set of plain sermons     
preached at ,kidderminster1 explaining  
the nature and the necessity1 the       
benefits and hinderances1 of a thorough 
change of heart and life4 ,v4 ,a ,call  
to the ,unconverted2 which has been     
blessed by ,god with marvellous success 
in reclaiming persons from their        
impiety4 ,six brothers were once        
converted by reading it4 ,twenty        
thousand of them were printed and       

dispersed in little more than a year's  
time4 ,it was translated into ,french   
and ,dutch1 and other ,european         
languages4 ,and ,mr4 ,eliot translated  
it into the ,indian language2 and ,mr4  
,cotton ,mather gives an account of a   
certain ,indian prince1 who was so      
affected with this book1 that he sat    
reading it with tears in his eyes till  
he died1 not suffering it to be taken   
from him4 ,,vi4 ,now or ,never2 in which
 all are seriously urged to improve the 
present time1 in order to a hearty      
return to ,god through ,jesus ,christ4  
,,vii4 ,directions and ,persuasions to a
 ,sound ,conversion2 a book that has    
been useful to many souls1 by preventing
 those mistakes in practical religion1  
which are often fatal4 ,,viii4 ,a ,saint
 or a ,brute2 being some plain sermons  
preached to his people at               
,kidderminster1 concerning the necessity
 and excellency of holiness4 ,,ix4 ,the 
,mischiefs of ,self-,ignorance1 and     
,benefits of ,self-,acquaintance2 being 

some plain sermons preached at ,st4     
,dunstan's1 in ,fleet ,street1 to       
prevent persons from devouring others1  
while they did not know themselves4 ,x4 
,a ,right ,method for ,settled ,peace of
 ,conscience2 written for the benefit of
 a melancholy lady2 a book by which many
 dejected christians have been revived4 
,,xi4 ,god's ,goodness ,vindicated2 an  
essay to clear up that darling attribute
 of the ,deity about which melancholy   
persons often run into such unhappy     
mistakes4 ,,xii4 ,directions to a ,weak 
,christian how to ,grow in ,grace2 with 
,characters of a ,sound ,christian2 well
 worth the perusal of such as desire to 
have right and clear notions of         
christianity4  ,the third volume        
contains1 ,i4 ,the ,saints' ,everlasting
 ,rest2 a book written in a very        
languishing condition1 when in the      
suspense of life and death2 and yet it  
has the signatures of a holy and        
vigorous mind4 ,multitudes will have    
cause to bless ,god for ever for this   

book4 ,among others1 holy ,mr4 ,john    
,janeway was thereby converted4#e ,,ii4 
,a ,treatise of ,self-,denial2 in which 
the nature and grounds of that capital  
part of our holy religion are opened and
 cleared4 ,,iii4 ,of ,crucifying the    
,world by the ,cross of ,christ2 an     
affecting caveat against worldliness4   
,,iv4 ,the ,life of ,faith2 which was an
 enlargement of the sermon preached     
before ,king ,charles ,,ii41 soon after 
his ,restoration4 ,though there are many
 things to be met with here1 that occur 
in his other writings1 7a thing not to  
be avoided in one that wrote so much17  
yet has the method in which they are    
here put together been advantageous to  
many4 ,v4 ,the ,divine ,life2 in which  
there are three ,treatises3 viz4 ,of the
 ,knowledge of ,god1 ,of ,walking with  
,god1 and ,of ,conversing with ,god in  
,solitude2 in which there is more solid 
and useful divinity than in some bulky  
volumes4 ,,vi4 ,the ,divine ,appointment
 of the ,lord's day2 written for the    

satisfaction of some that were inclined 
to the seventh-day sabbath4 ,,vii4      
,obedient ,patience4 ,,viii4 ,his ,dying
 ,thoughts2 in which though there are   
some peculiarities1 and an account of   
some temptations1 that it is amazing    
that such a man as ,mr4 ,baxter should  
be at all troubled with2 there yet are  
some as noble thoughts as to the        
happiness of the saints departed1 and as
 to our blessed ,saviour's              
transfiguration1 and the improvableness 
of it1 as can easily be met with4  ,the 
fourth and last volume contains1 ,i4    
,compassionate ,counsel to ,young ,men2 
which many have had cause to bless ,god 
for4 ,,ii4 ,the ,mother's ,catechism2   
designed for the instruction of         
children1 and for the assistance of     
mothers in discharging their duty in    
that respect4 ,,iii4 ,catechising of    
,families2 a plain manual2 familiarly   
opening the great essentials of religion
 in a catechetical way4 ,,iv4 ,the ,poor
 ,man's ,family ,book2 a book that hath 

been given away by many landlords to    
their tenants with good success4 ,v4    
,confirmation and ,restoration1 c42     
being an essay to revive the true       
primitive discipline1 by bringing the   
baptized publicly to own their standing 
to the baptismal vow when they come to  
age2 and proposing that such as fall    
into scandalous sins should be restored 
by a public profession of repentance4   
,,vi4 ,gildas ,salvianus1 or the        
,reformed ,pastor2 which perhaps        
contains the best model of a gospel     
minister that ever was published4 ,we   
may indeed there meet with a free       
confession of ministerial faults2 which 
confession some endeavoured to turn to  
his reproach3 but the confessing and    
amending real faults1 is a much more    
likely way to secure the honour of the  
sacred ministry1 than either a denying  
them1 or a seeking to cloak1 extenuate1 
or cover them4 ,,vii4 ,the ,vain        
,religion of the ,formal ,hypocrite2    
where hypocrisy is freely detected and  

unmasked4 ,,viii4 ,cain and ,abel2 in   
which the malignity of the enmity       
between the ,seed of the woman and the  
seed of the serpent1 is proved to have  
discovered itself from the first4 ,,ix4 
,knowledge and ,love2 wherein conceited 
knowledge is exposed1 and the excellency
 of divine love displayed4 ,x4 ,catholic
 ,unity2 a sermon preached in ,st4      
,martin's ,church1 in which it is shown 
how greatly ungodliness tendeth to      
divisions1 and godliness to the truest  
unity and peace4 ,,xi4 ,the ,true and   
only ,way of ,concord4 ,,xii4 ,sermons  
preached upon sundry particular         
occasions2 with a few ,directions to    
,justices of ,peace1 c4  ,i shall only  
add1 that if the recommendations of     
others would have any influence upon the
 readers1 or their characters of the    
author increase their esteem1 few       
writers would have more advantage than  
,mr4 ,baxter4 ,for besides that there   
are none of our practical divines whose 
works have been translated into more    

foreign languages1 nor are read with    
more admiration abroad than his1 there  
is no one who by the fittest judges has 
been more applauded4  ,mr4 ,pitcaren1 in
 his ,harmony of the ,evangelists1 p4   
#bfi1 professes a great esteem for his  
learning1 acuteness1 and piety4  ,mr4   
,wood1 ,professor of ,divinity in the   
,university of ,st4 ,andrews1 in his    
answer to ,mr4 ,lockier1 represents ,mr4
 ,baxter as a most judicious1 acute1 and
 godly man4  ,the ,honourable ,robert   
,boyle1 ,esq4 declared ,mr4 ,baxter to  
be the fittest man of the age for a     
casuist because he feared no man's      
displeasure1 nor hoped for any man's    
preferment4  ,he was often quoted by    
some of the most celebrated divines of  
the church with respect2 as by ,bishop  
,patrick1 ,bishop ,stillingfleet1       
,bishop ,burnet1 and ,dr4 ,sherlock2 as 
also by ,mr4 ,hotchkis1 and ,mr4 ,wade1 
and others4  ,sir ,william ,morrice1 in 
his book of the ,lord's ,supper1 p4 #cb1
 speaks of ,mr4 ,baxter as one in the   

dust of whose feet 7according to the    
,hebrew proverb7 he should gladly roll  
himself2 and notwithstanding some little
 difference in opinion1 yet he could    
never have a quarrel with him4 ,and he  
declares that he could only say as      
,phavorinus did of ,adrian1 ,it is not  
for me to contend with him who commands 
legions of notions and arguments4 ,for  
me 7says he7 to throw a dart at him from
 ,bellona's temple1 7which was the      
denunciation of war17 were to show      
myself like one of the priests of that  
goddess1 which were all fanatic1 and    
used to tear their own flesh4 ,i should 
be loth to transform the most favourable
 patron ,i have found1 into the most    
formidable enemy ,i can meet with4 ,and 
as he that thought it enough to eternize
 his memory1 to inscribe upon his       
monument1 his friendship he had with    
,sir ,philip ,sidney2 so 7says he7 my   
tombstone could not have been ambitious 
of a more honourable epitaph1 than ,mr4 
,baxter's approbation4  ,mr4 ,glanvil1  

in his ,philosophia ,pia1 p4 #aaj1 thus 
expresses himself concerning ,mr4       
,baxter1--,that worthy man ,i think is  
to be honoured much for his stout1      
rational1 and successful opposition of  
the mischievous antinomian follies1 when
 the current systematic divinity1 then  
called orthodox1 was very overgrown with
 them2 and for his frequent asserting   
the reasonableness of religion1 against 
the madness of spreading enthusiasm2 for
 his earnest endeavours for the         
promotion of peace and universal        
charity1 when it was held a great crime 
not to be fierce in the way of a sect4  
,that he was a person worthy of great   
respect2 and that he 7viz4 ,mr4         
,glanvil7 could scarce forbear affirming
 concerning him1 as a learned doctor of 
the church of ,england did2 viz4 that he
 was the only man that spake sense in an
 age of nonsense4  ,mr4 ,woodbridge1 in 
his ,treatise of ,justification1 says1  
that ,mr4 ,baxter was a man made on     
purpose to encounter with opposition for

 the sake of truth4  ,and ,dr4 ,manton1 
upon occasion1 declared in the hearing  
of several1 that he thought ,mr4 ,baxter
 came nearer the apostolical inspired   
writers1 than any man in the age4       
,it having been proposed to reprint the 
,,practical ,,works of the     excellent
 ,mr4 ,,baxter1 in ,four ,volumes2 a    
design fitted to promote     and        
propagate serious religion1 not only in 
the present age1 but     to posterity3  
we whose names are subscribed1 do most  
heartily     recommend it to all        
ministers1 gentlemen1 and others1 7to   
whom the     interest of our ,lord      
,jesus ,christ is dear17 that they would
 to     their utmost encourage so good a
 work4  ,among all the great and useful 
projects of this kind that have been set
 on foot this age1 perhaps there have   
been none so likely to reach all the    
desirable purposes this may be          
serviceable for4 ,here you have not only
 a few particular heads of christian    
faith and practice1 but christianity    

itself1 in its full extent and compass1 
most accurately handled1 and at the same
 time with greatest plainness suited to 
the meanest capacities1 and pressed home
 upon the consciences of readers with   
inimitable life and fervour4 ,and how   
great an advantage must it be to have   
such a help at hand in families1 to     
which you may have recourse upon all    
occasions1 to clear your judgments in   
the great articles of religion1 to ease 
your minds in the most perplexing cases 
of conscience1 to engage and direct you 
in the several most important exercises 
of godliness6 ,you need not fear any    
danger from hence of being influenced   
for or against any party of christians1 
as such4 ,for in all his writings you   
will find the evidences of a large and  
truly christian spirit1 too great to be 
confined to the narrow limits of one or 
other party2 and that noble catholic    
temper is what he every where labours to
 infuse into his readers3 a temper not  
only most pleasant to the persons       

themselves in whom it has place1 but    
which at last must heal all the unhappy 
differences in the christian world1 if  
ever ,god have so much mercy for us4    
,,george ,,hammond1   ,,abraham ,,hume1 
,,samuel ,,stancliff1   ,,thomas        
,,doolittle1   ,,richard ,,stretton1    
,,john ,,quick1   ,,matthew ,,sylvester1
   ,,daniel ,,williams1   ,,daniel      
,,burgess1   ,,john ,,spademan1         
,,samuel ,,pomfret1   ,,john ,,shower1  
,,timothy ,,rogers1   ,,thomas          
,,goodwin1   ,,joshua ,,oldfield1       
,,benjamin ,,robinson1   ,,thomas       
,,cotton1   ,,william ,,tong1   ,,robert
 ,,fleming1   ,,john ,,sheffield1       
,,john ,,billingsley1   ,,daniel        
,,alexander1   ,,robert ,,billio1       
,,thomas ,,reynolds1   ,,edmund         
,,calamy1   ,,samuel ,,bury1   ,,samuel 
,,doolittle1   ,,zach4 ,,merrell1       
,,thomas ,,freke1   ,,william ,,harris1 
,,samuel ,,palmer1   ,,benjamin         
,,gravener1   ,,michael ,,pope1         
,,samuel ,,rosewel4  ,,footnotes3  #a   

,mr4 ,baxter tells us1 he met with      
several eminent christians that         
magnified the good they had received by 
that book4 ,and particularly he relates 
a remarkable passage1 in his book       
against the ,revolt to a ,foreign       
,jurisdiction1 p4 #eci1 #edj4 ,he says1 
that when he was twenty-one years of    
age1 at a private meeting of some       
ministers and christians in ,shrewsbury1
 7where were present ,mr4 ,cradock1 ,mr4
 ,richard ,symonds1 and ,mr4 ,fawler1   
who was afterwards cast out at ,st4     
,bride's1 in #affb17 ,mr4 ,symonds took 
occasion to speak of some pious women1  
who were in great doubt as to the       
sincerity of their conversion1 because  
they knew not the time and means and    
manner of it2 and thereupon desired any 
that were willing to open the case as to
 themselves1 to satisfy such persons4   
,among these1 there were two others1    
viz4 ,mr4 ,fawler1 and ,mr4 ,michael    
,old1 who gave the same account as ,mr4 
,baxter did3 viz4 that after many       

convictions and a love to piety1 the    
first lively motion that awakened their 
souls to a serious resolved care of     
their salvation1 was the reading of this
 book of ,bunny's ,of ,resolution4  #b  
,see his large ,life1 ,part ,i4 p4 #cjf4
  #c ,the gentleman that compiled the   
third volume of the ,complete ,history  
of ,england1 quoting that part of the   
,abridgement of ,mr4 ,baxter's ,life1   
where this is mentioned1 declares1 p4   
#cab1 that that part of the relation as 
to the offer of a chapel1 is known to be
 false4 ,this appearing a direct        
contradiction to ,mr4 ,baxter's relation
 of a matter of fact1 in which himself  
was immediately concerned1 troubled     
many2 the rather because it seemed to   
strike at the credit of his whole       
history4 ,mr4 ,baxter had not only      
asserted in the ,history of his ,life1  
p4 #agi1 that he was encouraged by ,dr4 
,tillotson to make the offer of the     
chapel1 and that it was accepted to his 
great satisfaction2 but he had mentioned

 it in several of his works that were   
published in his life-time2 and         
particularly in his ,breviate of the    
,life of his ,wife1 he1 p4 #eg1 says1   
that ,dr4 ,lloyd and the parishioners   
accepted of it for their public worship1
 and that he and his wife asked them no 
more rent1 than they were to pay for the
 ground2 and the room over for a vestry1
 at #e1 asking no advantage for all the 
money laid out on the building4 ,which  
was never known to be contradicted1 till
 this history was published4            
,application therefore was made to the  
compiler of that third volume1 in a     
respectful way1 and he was requested to 
signify upon what grounds this was      
charged as a falsity4 ,hereupon he1 like
 a gentleman1 a christian1 and a divine1
 frankly offered to consult my ,lord    
,bishop of ,worcester upon the matter1  
who was the person immediately concerned
 with ,mr4 ,baxter2 and his ,lordship   
when consulted was pleased to declare   
that ,mr4 ,baxter1 being disturbed in   

his meeting-house in ,oxenden ,street1  
by the king's drums1 which ,mr4         
,secretary ,coventry caused to be beat  
under the windows1 made an offer of     
letting it to the parish of ,st4        
,martin's for a tabernacle1 at the rent 
of #dj a year2 and that his ,lordship   
hearing it1 said he liked it well2 and  
that thereupon ,mr4 ,baxter came to him 
himself1 and upon his proposing the same
 thing to him1 he acquainted the vestry1
 and they took it upon those terms4     
,this account is here published for the 
clearing of that matter1 with due thanks
 to his ,lordship for his frankness1 and
 to the gentleman that consulted him1   
for his most obliging readiness to do   
justice to truth4  #d ,see his ,true    
,history of ,councils enlarged and      
defended1 p4 #e4  #e ,see ,mr4          
,janeway's ,life1 p4 #f4                
,a                           ,,christian
 ,,directory3                           
,,or1 ,a ,,sum ,,of                     
,,practical ,,theology1                 

,,and                           ,,cases 
,,of ,,conscience4     ,,directing      
,,christians1 ,,how ,,to ,,use ,,their  
,,knowledge ,,and ,,faith2 ,,how ,,to   
,,improve ,,all ,,helps ,,and ,,means1  
,,and ,,to ,,perform ,,all ,,duties2    
,,how ,,to        ,,overcome            
,,temptations1 ,,and ,,to ,,escape ,,or 
,,mortify ,,every ,,sin4                
,,in ,,four ,,parts4                ,i4 
,,christian ,,ethics1 7,,or ,,private   
,,duties47              ,,ii4           
,,christian ,,economics1 7,,or ,,family 
,,duties47            ,,iii4 ,,christian
 ,,ecclesiastics1 7,,or ,,church        
,,duties47    ,,iv4  ,,christian        
,,politics1 7,,or ,,duties ,,to ,,our   
,,rulers ,,and ,,neighbours47           
,,advertisement4     ,,readers1  ,the   
book is so big that ,i must make no     
longer preface1 than to give you this   
necessary1 short account1 ,i4 ,of the   
quality2 ,,ii4 ,and the reasons of this 
work4  #a4 ,the matter you will see in  
the contents3 ,as ,amesius's ,cases of  

,conscience are to his ,medulla1 the    
second and practical part of theology1  
so is this to a ,methodus ,theologi     
which ,i have not yet published4 ,and1  
#a4 ,as to the method of this1 it is    
partly natural1 but principally moral2  
that is1 partly suitable to the real    
order of the matter1 but chiefly of     
usefulness1 secundum ordinem            
intentionis1 where our reasons of each  
location are fetched from the end4      
,therefore unless ,i might be tedious in
 opening my reasons  fine for the order 
of every particular1 ,i know not how to 
give you full satisfaction4 ,but in this
 practical part ,i am the less          
solicitous about the accurateness of    
method1 because it more belongeth to the
 former part1 7the theory17 where ,i do 
it as well as ,i am able4  #b4 ,this    
book was written in #affd and #affe     
7except the ,ecclesiastic ,cases of     
,conscience1 and a few sheets since     
added74 ,and since the writing of it1   
some invitations drew me to publish my  

,reasons of the ,christian ,religion1 my
 ,life of ,faith1 and ,directions for   
,weak ,christians2 by which the work of 
the two first chapters here is more     
fully done2 and therefore ,i was        
inclined here to leave them out2 but for
 the use of such families as may have   
this without the other1 ,i forbore to   
dismember it4  #c4 ,but there is a great
 disproportion between the several parts
 of the book4 #a4 ,the ,first ,part is  
largest1 because ,i thought that the    
heart must be kept with greatest        
diligence1 and that if the tree be good 
the fruit will be good2 and ,i remember 
,paul's counsel1 ,take heed unto        
thyself1 and unto the doctrine2 continue
 in them3 for in doing this thou shalt  
both save thyself1 and them that hear   
thee1 #a ,tim4 iv4 #af4 ,nothing is well
 done by him that beginneth not at home3
 as the man is1 so is his strength1 and 
work4 #b4 ,the two first chapters are   
too coarse and tedious for those of the 
higher form1 who may pass them over4    

,but the rest must be spoken to2 to whom
 that is unprofitable which is most     
suitable and pleasant to more exercised 
and accurate wits4 ,the grand directions
 are but the explications of the        
essentials of christianity1 or of the   
baptismal covenant1 even of our         
relation-duties to ,god the ,father1    
,son1 7in several parts of his          
relation17 and of the ,holy ,ghost4 ,the
 doctrine of ,temptations is handled    
with brevity1 because they are so       
numerous2 lest a due amplification      
should have swelled the book too much2  
when a small part of their number maketh
 up so much of ,mr4 ,john ,downame's    
great and excellent treatise1 called1   
,the ,christian ,warfare4 ,the great    
radical sins are handled more largely   
than seemeth proportionable to the rest1
 because all die when they are dead4    
,and ,i am large about ,redeeming ,time1
 because therein the sum of a holy1     
obedient life is included4  #d4 ,if any 
say1 ,why call you that a ,sum of       

,practical ,theology which is but the   
directing part1 and leaveth out the     
explication1 reasons1 various uses1     
marks1 motives1 c48 ,i answer1 #a4 ,had 
,i intended sermonwise to say all that  
might well be said on each subject1 it  
would have made many volumes as big as  
this4 #b4 ,where ,i thought them        
needful1 the explication of each duty   
and sin is added1 with marks1           
contraries1 counterfeits1 motives1 c4   
,and uses are easily added by an        
ordinary reader1 without my naming them4
  #e4 ,i do especially desire you to    
observe1 that the resolving of practical
 cases of conscience1 and the reducing  
of theoretical knowledge into serious   
christian practice1 and promoting a     
skilful facility in the faithful        
exercise of universal obedience1 and    
holiness of heart and life1 is the great
 work of this treatise2 and that where  
,i thought it needful1 the cases are    
reduced to express questions and        
answers4 ,but had ,i done so by all1    

many such volumes would have been too   
little2 and therefore ,i thought the    
directing way most brief and fit for    
christian practice2 for if you mark     
them1 you will find few directions in   
the book1 which may not pass for the    
answer of an implied question or case of
 conscience2 and when ,i have given you 
the answer in a direction1 an ingenious 
reader can tell what question it is that
 is answered4 ,and so1 many hundred     
cases are here resolved1 especially in  
the two first parts1 which are not      
interrogatively named4  #f4 ,and ,i must
 do myself the right as to notify the   
reader1 that this treatise was written  
when ,i was 7for not subscribing1       
declaring1 c47 forbidden by the law to  
preach1 and when ,i had been long       
separated far from my library and from  
all books1 saving an inconsiderable     
parcel which wandered with me1 where ,i 
went2 by which means this book hath two 
defects3 #a4 ,it hath no cases of       
conscience1 but what my bare memory     

brought to hand3 and cases are so       
innumerable1 that it is far harder1     
methinks1 to remember them1 than to     
answer them2 whereby it came to pass    
that some of the ecclesiastical cases   
are put out of their proper place1      
because ,i could not seasonably remember
 them4 ,for ,i had no one casuist but   
,amesius with me4 ,but 7after about     
twelve years' separation7 having        
received my library1 ,i find that the   
very sight of ,sayrus1 ,fragoso1        
,roderiquez1 ,tolet1 c4 might have      
helped my memory to a greater number4   
,but perhaps these will be enough for   
those that ,i intend them for4 #b4 ,and 
by the same cause the margin is         
unfurnished of such citations as are    
accounted an ornament1 and in some cases
 are very useful4 ,the scraps inserted  
out of my few trivial books at hand     
being so mean1 as that ,i am well       
content 7except about ,monarchy1 ,part  
,,iv47 that the reader pass them by as  
not worthy of his notice4  ,and it is   

like that the absence of books will     
appear to the reader's loss in the      
materials of the treatise2 but ,i shall 
have this advantage by it1 that he will 
not accuse me as a plagiary4 ,and it may
 be some little advantage to him1 that  
he hath no transcript of any man's      
books1 which he had before2 but the     
product of some experience1 with a      
naked1 unbiassed perception of the      
matter or things themselves4  #g4 ,note 
also1 that the ,third and ,fourth ,parts
 are very much defective of what they   
should contain1 about the power and     
government of ,god's officers in church 
and state2 of which no readers will     
expect a reason but strangers1 whose    
expectations ,i may not satisfy4 ,but as
 ,i must profess1 that ,i hope nothing  
here hath proceeded from disloyalty1 or 
disrespect to authority1 government1    
unity1 concord1 peace1 or order2 or from
 any opposition to faith1 piety1 love1  
or justice2 so if1 unknown to me1 there 
be any thing found here that is contrary

 or injurious to any one of these1 ,i do
 hereby renounce it1 and desire it may  
be taken as non scriptum4  ,,ii4 ,the   
ends and uses for which ,i wrote this   
book are these3 #a4 ,that when ,i could 
not preach the gospel as ,i would1 ,i   
might do it as ,i could4 #b4 ,that three
 sorts might have the benefit1 as       
followeth4  #a4 ,that the younger and   
more unfurnished and unexperienced sort 
of ministers1 might have a promptuary at
 hand1 for practical resolutions and    
directions on the subjects that they    
have need to deal in4 ,and though       
,sayrus and ,fragoso have done well1 ,i 
would not have us under a necessity of  
going to the ,romanists for our ordinary
 supplies4 ,long have our divines been  
wishing for some fuller casuistical     
tractate3 ,perkins began well2 ,bishop  
,sanderson hath done excellently de     
juramento2 ,amesius hath exceeded all1  
though briefly4 ,mr4 ,david ,dickson    
hath put more of our ,english cases     
about the state of sanctification1 into 

,latin1 than ever was done before him4  
,bishop ,jeremy ,taylor hath in two     
folios but begun the copious performance
 of the work4 ,and still men are calling
 for more1 which ,i have attempted3     
hoping that others will come after1 and 
do better than we all4  ,if any call it 
my pride1 to think that any ministers or
 students are so raw as to need any     
thing that ,i can add to them1 let him  
but pardon me for saying that such      
demure pleadings for a feigned humility1
 shall not draw me to a confederacy with
 blindness1 hypocrisy1 and sloth1 and ,i
 will pardon him for his charge of      
pride4  ,it is long ago since many      
foreign divines subscribed a request1   
that the ,english would give them in    
,latin a ,sum of our ,practical         
,theology1 which ,mr4 ,dury sent over1  
and twelve great divines of ours wrote  
to ,bishop ,usher1 7as ,dr4 ,bernard    
tells you in his ,life17 to draw them up
 a form or method4 ,but it was never    
done among them all4 ,and it is said1   

that ,bishop ,downame at last           
undertaking it1 died in the attempt4    
,had this been done1 it is like my      
labour might have been spared4 ,but     
being undone1 ,i have thus made this    
essay4 ,but ,i have been necessitated to
 leave out much1 7about conversion1     
mortification1 self-denial1             
self-acquaintance1 faith1 justification1
 judgment1 glory1 c47 because ,i had    
written of them all before4  #b4 ,and ,i
 thought it not unuseful to the more    
judicious masters of families1 who may  
choose and read such parcels to their   
families1 as at any time the case       
requireth4 ,and indeed ,i began it      
rudely1 with an intention of that       
plainness and brevity which families    
require2 but finding that it swelled to 
a bigger bulk than ,i intended1 ,i was  
fain to write my ,life of ,faith1 as a  
breviate and substitute1 for the        
families and persons that cannot have   
and use so large a volume3 presupposing1
 my ,directions for sound ,conversion1  

for ,weak ,christians1 and for ,peace of
 ,conscience1 printed long ago4  #c4    
,and to private christians ,i thought it
 not in vain1 to have at hand so        
universal a directory and resolution of 
doubts2 not expecting that they remember
 all1 but may1 on every occasion1 turn  
to such particulars as they most need4  
,but ,i must expect to be assaulted with
 these objections3 and it is not only   
profane deriders and malignant enemies1 
that are used by ,satan to vilify and   
oppose our service of ,god4  ,object4   
,i4 ,you have written too many books    
already4 ,who do you think hath so      
little to do as to read them all8 ,is it
 not pride and self-conceitedness to    
think that your scribblings are worthy  
to be read8 and that the world hath need
 of so much of your instructions1 as if 
there were no wise men but you8 ,you    
have given offence already by your      
writings2 you should write less1 and    
preach more4  ,answ4 #a4 ,i have seldom1
 if ever1 in all my ministry1 omitted   

one sermon for all my writings4 ,i was  
not able to live in ,london1 nor ride   
abroad2 but through ,god's mercy ,i     
seldom omitted any opportunities at     
home4  #b4 ,and if ,i preach the same   
doctrine that ,i write1 why should not  
men be as angry with me for preaching   
it1 as for writing it8 ,but if it be    
good and true1 why is it not as good    
preach by the press1 to many thousands1 
and for many years after ,i am dead1 as 
to preach to a parlour full for a few   
hours8 ,or why is not both as good as   
one8  #c4 ,i will not take the reverend 
objector to be ignorant1 that writing1  
and publishing the word of ,god by it1  
is preaching it1 and the most public    
preaching2 and hath the example of the  
apostles and evangelists1 as well as    
speaking4 ,and one is no more           
appropriate to them than the other3     
though the extraordinaries of both be   
proper to them4 ,and do you not perceive
 what self-condemning contradiction it  
is1 at the same time to cry out against 

those that dissuade you from preaching1 
or hinder you1 and tell you it is       
needless1 and you are proud to think    
that the world needeth your preaching1  
and yet you yourselves to say the very  
same against your brethren's preaching  
by the press8 ,i know an ignorant1      
illiterate sectary might say1 ,writing  
is no preaching2 and you are called to  
preach1 and not to write4 ,but ,i must  
reverence you more than to suppose you  
so absurd4 ,other men forbid you but    
less public preaching1 and you reproach 
me for more public preaching3 that is   
the difference4 ,how hard is it to know 
what spirit we are of6 ,did you think   
that you had been patrons of idleness1  
and silencers of ministers1 while you   
declaim so much against it8 ,your       
pretence that you would have me preach  
more1 is feigned4 ,are you sure that you
 preach ofter than ,i do8 ,when ,i      
persuaded ministers heretofore to       
catechise and instruct all their        
parishes personally1 family by family1  

you said it was more toil than was our  
duty4 ,and now you are against much     
writing too2 and yet would be thought   
laborious ministers4  ,and as to the    
number and length of my writings1 it is 
my own labour that maketh them so1 and  
my own great trouble1 that the world    
cannot be sufficiently instructed and   
edified in fewer words4 ,but1 #a4 ,would
 not all your sermons set together be as
 long8 ,and why is not much and long    
preaching blamable1 if long writings be8
 #b4 ,are not the works of ,augustine1  
and ,chrysostom1 much longer8 ,who yet  
hath reproached ,aquinas or ,suarez1    
,calvin or ,zanchy1 c4 for the number   
and greatness of the volumes they have  
written8 ,why do you contradict         
yourselves by affecting great libraries8
 #c4 ,when did ,i ever persuade any one 
of you to buy or read any book of mine8 
,what harm will they do those that let  
them alone8 ,or what harm can it do you 
for other men to read them8 ,let them be
 to you as if they had never been       

written2 and it will be nothing to you  
how many they are4 ,and if all others   
take not you for their tutors1 to choose
 for them the books that they must read1
 that is not my doing1 but their own4   
,if they err in taking themselves to be 
fitter judges than you what tendeth most
 to their own edification1 why do you   
not teach them better8 #d4 ,either it is
 ,god's truth1 or error1 which ,i write4
 ,if error1 why doth no one of you show 
so much charity1 as by word or writing  
to instruct me better1 nor evince it to 
my face1 but do all to others by        
backbiting8 ,if truth1 what harm will it
 do8 ,if men had not leisure to read our
 writings1 the booksellers would silence
 us1 and save you the labour2 for none  
would print them4 #e4 ,but who can      
please all men8 ,whilst a few of you cry
 out of too much1 what if twenty or a   
hundred for one be yet for more8 ,how   
shall ,i know whether you or they be the
 wiser and the better men8  ,readers1   
you see on what terms we must do the    

work of ,god4 ,our slothful flesh is    
backward1 and weary of so much labour3  
malignant enemies of piety are against  
it all4 ,some slothful brethren think it
 necessary to cloak their fleshly ease  
by vilifying the diligence of others4   
,many sects whom we oppose1 think it the
 interest of their cause1 7which they   
call ,god's cause17 to make all that is 
said against them seem vain1            
contemptible1 and odious2 which because 
they cannot do by confutation1 they will
 do by backbiting and confident chat4   
,and one or two reverend brethren have1 
by the wisdom described exactly1 ,james 
iii4 #ae1 #af1 arrived at the liberty of
 backbiting and magisterial sentencing  
the works of others1 7which they confess
 they never read17 that their reputation
 of being most learned1 orthodox1 worthy
 divines1 may keep the chair at easier  
rates1 than the wasting of their flesh  
in unwearied labours to know the truth1 
and communicate it to the world4 ,and   
some are angry1 who are forward to      

write1 that the booksellers and readers 
silence not others as well as them4     
,object4 ,,ii4 ,your writings differing 
from the common judgment1 have already  
caused offence to the godly4  ,answ4 #a4
 ,to the godly that were of a contrary  
opinion only4 ,sores that will not be   
healed1 use to be exasperated by the    
medicine4 #b4 ,it was none but healing1 
pacificatory writings1 that have caused 
that offence4 #c4 ,have not those       
dissenters' writings more offended the  
godly that were against them8 ,they have
 but one trick1 to honour their denial1 
which more dishonoureth it1 even by     
unsanctifying those that are not of     
their minds4 #d4 ,if ,god bless me with 
opportunity and help1 ,i will offend    
such men much more1 by endeavouring1    
further than ever ,i have done1 the     
quenching of that fire which they are   
still blowing up2 and detecting the     
folly and mischief of those logomachies 
by which they militate against love and 
concord1 and inflame and tear the church

 of ,god4 ,and let them know that ,i am 
about it4 ,but some pastors1 as well as 
people1 have the weakness to think that 
all our preachings and writings must be 
brought under their dominion1 and to    
their bar1 by the bare saying that we   
offend the godly1 that is1 those of     
their opinion1 which they falsely call  
by the name of scandal4 #e4 ,but ,i     
think they will find little controversy 
to offend them in this book4  ,object4  
,,iii4 ,you shall take more leisure1 and
 take other men's judgment of your      
writings before you thrust them out so  
hastily4  ,answ4 #a4 ,i have but a      
little while to live1 and therefore must
 work while it is day4 ,time will not   
stay4 #b4 ,i do show them to those that 
,i take to be most judicious1 and never 
refused any man's censure2 but it is not
 many that have leisure to do me so     
great a kindness4 ,but that ,i commit   
them not to the perusal of every        
objector1 is a fault uncurable1 by one  
that never had an amanuensis1 and hath  

but one copy1 usually4 #c4 ,and if ,i   
could do it1 how should ,i be sure that 
they would not differ as much among     
themselves1 as they do from me8 ,and my 
writings would be like the picture which
 the great painter exposed to the       
censure of every passenger1 and made it 
ridiculous to all1 when he altered all  
that every one advised him to alter4    
,and1 to tell you the truth1 ,i was     
never yet blamed by one side as not     
sufficiently pleasing them2 but ,i was  
blamed also by the contrary side1 for   
coming so near them3 and ,i had not wit 
enough to know which party of the       
accusers was the wiser4 ,and therefore  
am resolved to study to please ,god and 
conscience1 and to take man-pleasing1   
when inconsistent1 for an impossible and
 unprofitable work2 and to cease from   
man whose breath is in his nostrils1    
whose thoughts all perish as he passeth 
off the judicature of his stage to the  
judicature of ,god4  ,object4 ,,iv4     
,your ,ecclesiastical ,cases are        

dangerously reconciling1 tending to     
abate men's zeal against error4  ,answ4 
,the world hath long enough escaped the 
danger of peace and reconciliation4 ,it 
had been well if they had as long       
escaped the danger of your conceited1   
orthodox strife1 which hath brought in  
confusion and all evil works4 ,i take it
 to be a zeal effectively against love1 
and against unity1 and against ,christ1 
which1 with the preachers of extremes1  
goeth under the name of a zeal against  
error1 and for truth4  ,object4 ,v4 ,are
 all these numerous directions to be    
found in ,scripture8 ,show us them in   
,scripture1 or you trouble the church   
with your own inventions4  ,answ4 #a4   
,are all your sermons in the ,scripture8
 and all the good books of your library 
in the ,scripture8 #b4 ,will you have   
none but readers in the church1 and put 
down preachers8 ,sure it is the reader  
that delivereth all and only the        
,scripture4 #c4 ,are we not men before  
we are christians8 ,and is not the light

 and law of nature divine8 ,and was the 
,scripture written to be instead of     
reason1 or of logic1 or other           
subservient sciences8 ,or must they not 
all be sanctified and used for divinity8
 #d4 ,but ,i think that as all good     
commentaries1 and sermons1 and systems  
of theology1 are in ,scripture1 so is   
the ,directory here given1 and is proved
 by the evidence of the very thing      
discoursed of1 or by the plainest texts4
  ,object4 ,,vi4 ,you confound your     
reader by curiosity of distinctions4    
,answ4 #a4 ,if they are vain or false1  
shame them by detecting it1 or you shame
 yourselves by blaming them1 when you   
cannot show the error4 ,expose not      
yourselves to laughter by avoiding just 
distinction to escape confusion3 that   
is1 avoiding knowledge to escape        
ignorance1 or light to escape darkness4 
#b4 ,it is ambiguity and confusion that 
breedeth and feedeth almost all our     
pernicious controversies2 and even those
 that bring in error by vain            

distinction1 must be confuted by better 
distinguishers1 and not by ignorant     
confounders4 ,i will believe the ,holy  
,ghost1 #b ,tim4 ii4 #ad-af1 that       
logomachy is the plague by which the    
hearers are subverted1 and ungodliness  
increased2 and that orthotomy1 or right 
dividing the word of truth1 is the cure4
 ,and1 ,heb4 v4 #ae1 discerning both    
good and evil1 is the work of long and  
well exercised senses4  ,object4 ,,vii4 
,is this your reducing our faith to the 
primitive simplicity1 and to the creed8 
,what a toilsome task do you make       
religion by overdoing8 ,is any man able 
to remember all these numberless        
directions8  ,answ4 #a4 ,i pray mistake 
not all these for articles of faith4 ,i 
am more zealous than ever ,i was for the
 reduction of the christian faith to the
 primitive simplicity2 and more         
confident that the church will never    
have peace and concord1 till it be so   
done1 as to the rest of men's faith and 
communion4 ,but he that will have no    

books but his creed and ,bible1 may     
follow that sectary1 who1 when he had   
burnt all his other books as human      
inventions1 at last burnt the ,bible1   
when he grew learned enough to          
understand1 that the translation of that
 was human too4  #b4 ,if men think not  
all the tools in their shops1 and all   
the furniture of their houses1 or the   
number of their sheep1 or cattle1 or    
lands1 nor the number of truths received
 by a learning intellect1 c4 to be a    
trouble and toil1 why should they think 
so of the number of helps to facilitate 
the practice of their duty8 ,if all the 
books in your libraries make your       
studies or religion toilsome1 why do you
 keep them8 and do not come to the      
vulgar religion1 that would hear no more
 but1 ,think well1 speak well1 and do   
well1 or1 ,love ,god and your neighbour1
 and do as you would be done by4 ,he    
that doth this truly1 shall be saved4   
,but there goeth more to the building of
 a house1 than to say1 ,lay the         

foundation1 and raise the               
superstructure3 universals exist not but
 in individuals2 and the whole          
consisteth of all the parts4  #c4 ,it is
 not expected that any man remember all 
these directions4 ,therefore ,i wrote   
them1 because men cannot remember them1 
that they may1 upon every necessary     
occasion1 go to that which they have    
present use for1 and cannot otherwise   
remember4  ,in sum1 to my quarrelsome   
brethren ,i have two requests3 #a4 ,that
 instead of their unconscionable1 and   
yet unreformed custom of backbiting1    
they would tell me to my face of my     
offences by convincing evidence1 and not
 tempt the hearers to think them        
envious4 ,and1 #b4 ,that what ,i do     
amiss they would do better3 and not be  
such as will neither laboriously serve  
the church themselves1 nor suffer       
others2 and that they will not be guilty
 of idleness themselves1 nor tempt me to
 be a slothful servant1 who have so     
little time to spend2 for ,i dare not   

stand before ,god under that guilt4 ,and
 that they will not join with the       
enemies and resisters of the publication
 of the word of ,god4  ,and to the      
readers my request is1 #a4 ,that        
whatever for quantity or quality in this
 book is an impediment to their regular1
 universal obedience1 and to a truly    
holy life1 they would neglect and cast  
away4 #b4 ,but that which is truly      
instructing and helpful1 they would     
diligently digest and practise2 and ,i  
encourage them by my testimony1 that by 
long experience ,i am assured1 that this
 ,,practical ,,religion will afford both
 to church1 state1 and conscience1 more 
certain and more solid peace1 than      
contending disputers1 with all their    
pretences of orthodoxness and zeal      
against errors for the truth1 will ever 
bring1 or did ever attain to4  ,i crave 
your pardon for this long apology3 it is
 an age where the objections are not    
feigned1 and where our greatest and most
 costly services of ,god are charged on 

us as our greatest sins2 and where at   
once ,i am accused of conscience for    
doing no more1 and of men for doing so  
much4 ,being really    ,a most unworthy 
servant of so good a ,master1           
,,richard ,,baxter4                     
,a                                      
,,christian ,,directory4                
,,part ,i4                              
,,christian ,,ethics3                   
,,or1   ,,directions ,,for ,,the        
,,ordering ,,of ,,the ,,private         
,,actions ,,of ,,our ,,hearts ,,and     
,,lives4         ,,in ,,the ,,work ,,of 
,,holy ,,self-,,government1 ,,unto ,,and
 ,,under ,,god4                         
,,the ,,introduction4#f   ,the eternal  
,god having made man an intellectual and
 free agent1 able to understand and     
choose the good1 and refuse the evil2 to
 know1 and love1 and serve his ,maker1  
and by adhering to him in this life of  
trial1 to attain to the blessed sight   
and enjoyment of his glory in the life  
to come1 hath not been wanting to       

furnish him with such necessaries1      
without which these ends could not      
successfully be sought4 ,when we had    
lost our moral capacity of pleasing him1
 that we might enjoy him1 he restoreth  
us to it by the wonderful work of our   
redemption4 ,in ,christ he hath         
reconciled the world unto himself2 and  
hath given them a general act of        
oblivion1 contained in the covenant of  
grace1 which nothing but men's obstinate
 and final unwillingness can deprive    
them of4 ,to procure their consent to   
this gracious covenant1 he hath         
committed to his ministers the word of  
reconciliation2 commanding us to beseech
 men1 as in the stead of ,christ1 and as
 though ,god himself did beseech them by
 us1 to be reconciled unto ,god1 #b     
,cor4 v4 #ah-bj2 and to show them first 
their sin and misery1 and proclaim and  
offer the true remedy1 and to let them  
know1 that all things are now ready1 and
 by pleading their duty1 their          
necessity1 and their commodity1 to      

compel them to come in1 ,matt4 xxii4 #d2
 ,luke xi4 #ag1 #bc4  ,but so great is  
the blindness and obstinacy of men1 that
 the greatest part refuse consent2 being
 deceived by the pleasures1 and profits1
 and honours of this present world2 and 
make their pretended necessities or     
business the matter of their excuses1   
and the unreasonable reasons of their   
refusal1 negligence1 and delays1 till   
death surprise them1 and the door is    
shut2 and they knock1 and cry for mercy 
and admittance1 when it is too late1    
,matt4 xxv4 #aj-ab4  ,against this      
wilful negligence and presumption1 which
 is the principal cause of the damnation
 of the ungodly world1 ,i have written  
many books already4#g ,but because there
 are many that profess themselves       
unfeignedly willing1 not only to be     
saved1 but also to be ,christ's         
disciples2 to learn of him1 to imitate  
him1 and be conformed to him1 and to do 
the will of ,god1 if they could but know
 it2 ,i have determined1 by ,god's      

assistance1 to write this book for the  
use of such1 and to give them from      
,god's word those plain directions1     
which are suited to the several duties  
of their lives1 and may guide them      
safely in their walk with ,god1 to life 
eternal4 ,expect not here copious and   
earnest exhortations1 for that work ,i  
have done already2 and have now to do   
with such1 as say they are made willing1
 and desire help against their          
ignorance1 that skill and will may      
concur to their salvation4 ,i shall     
labour to speak as plainly as ,i can1   
because ,i specially intend it for the  
ignorant2 and yet to be competently     
exact in the directions1 lest such      
readers lose the benefit by mistakes4   
,and ,i must speak to many cases1       
because ,i speak to families1 where all 
are not in the same condition1 and the  
same persons are not still the same4    
,and therefore if ,i should not be brief
 in the particulars1 ,i should be too   
long in the whole2 and tediousness might

 deprive some readers of the benefit4   
,in families some are 7too ordinarily7  
ungodly1 in a carnal1 unrenewed state2  
and some are godly1 in a state of       
grace4#h ,these are considerable as     
christians simply1 with respect to ,god1
 or in their relations to others3 these 
relations are either ecclesiastical1    
civil1 or domestical 7family relations74
  ,accordingly1 my intended method is1  
#a4 ,to direct ungodly1 carnal minds1   
how to attain to a state of grace4 #b4  
,to direct those that have saving grace1
 how to use it2 both in the             
contemplative and active parts of their 
lives2 in their duties of religion1 both
 private and public2 in their duties to 
men1 both in their ecclesiastical1      
civil1 and family relations4 ,and1 by   
the way1 to direct those that have      
grace1 how to discern it1 and take the  
comfort of it2 and to direct them how to
 grow in grace1 and persevere unto the  
end4  ,and if any reader should be      
discouraged at the number of duties and 

directions set before him1 ,i entreat   
him to consider1 #a4 ,that it is ,god1  
and not ,i1 that imposeth all these     
duties on you3 and who will question his
 wisdom1 goodness1 or power to make laws
 for us and all the world8 #b4 ,that    
every duty and direction is a mercy to  
you2 and therefore should not be matter 
of grief to you1 but of thanks4 ,they   
are but like the commands of parents to 
their children1 when they bid them eat  
their meat1 and wear their clothes1 and 
go to bed1 and eat not poison1 and      
tumble not in the dirt2 and cut not your
 fingers1 and take heed of fire and     
water1 c4 ,to leave out any such law or 
duty1 were but to deprive you of an     
excellent mercy2 you will not cut off or
 cast away any member of your body1 any 
vein1 or sinew1 or artery1 upon pretence
 that the number maketh them            
troublesome1 when the diminishing of    
that number would kill or maim you4 ,a  
student is not offended that he hath    
many books in his library2 nor a        

tradesman that he hath store of tools2  
nor the rich at the number of his farms 
or flocks4 ,believe it1 reader1 if thou 
bring not a malignant quarrelsome mind1 
thou wilt find that ,god hath not       
burdened1 but blessed thee with his holy
 precepts1 and that he hath not         
appointed thee one unnecessary or       
unprofitable duty2 but only such as tend
 to thy content1 and joy1 and           
happiness4#i  ,o let it be the daily1   
earnest prayer of me and thee1 that our 
hearts prove not false and unwilling to 
follow the directions which are given   
us1 lest we condemn ourselves in the    
things which we allow4 ,your practice   
now will show1 whether it be through    
want of will or skill1 if henceforth you
 unfaithfully neglect your duty4 ,if you
 are willing1 obey now what is plainly  
taught you1 and show by your diligence  
that you are willing4  ,,footnotes3  #f 
,noverint universi quod prsens opusculum
 non aggredior1 ut fidelium auribus     
propbanas aliquas vocum ingeram         

novitates1 sed ut innocenter et sobrie  
de altissimo1 c4 ,ockam de ,sacram4     
,alt4 prolog4 ,in zelo domus ,domini1   
nunc persolvo debitum1 vile quidem1 sed 
fidele ut puto1 et animum quibusque     
egregiis1 ,christi tyronibus3 grave vero
 et importabile apostatis insipientibus3
 quorum priores ni fallor1 cum lachrymis
 forte qu ex ,dei charitate profluunt1  
alii cum tristitia1 sed qu ex           
indignatione et pusillanimitate         
deprehens conscienti extorquetur1 illud 
excipiunt4 ,gildas ,prolog4 ,excid4  #g 
,habet1 inquies1 ,britannia rectores1   
habet speculatores3 ,quid tu negando    
mutiri disponis8 ,habet1 inquam habet1  
si non ultra1 non citra numerum3 sed    
quia inclinati tanto pondere sunt       
pressi1 idcirco spatium respirandi non  
habent4 ,proccupabant igitur se mutuo   
talibus objectionibus1 c4 ,gildas ib4   
#h ,du sunt vi1 duplicesque cursus      
animorum e corpore exeuntium4 ,nam qui  
se vitiis humanis contaminarunt et      
libidinibus se tradiderunt1 iis devium  

quoddam iter est1 seclusum  concilio    
deorum4 ,qui autem se integros castosque
 servarunt1 quibusque fuit minima cum   
corporibus contagio1 suntque in         
corporibus humanis vitam imitati deorum1
 iis ad illos  quibus sunt profecti1    
facile patet reditus4 ,soc4 in ,cic4 #a4
 ,tusc4 ,qui recte et honeste curriculum
 vivendi  natura datum confecerit1 ad   
astra facil revertetur3 ,non qui aut    
immoderat1 aut intemperanter vixerit4   
,cicero de ,univers4 ,improbo bene esse 
non potest4 ,id ,par4 ,quod si inest in 
hominum genere1 mens1 fides1 virtus1    
concordia1 unde hc in terras nisi       
superis diffluere potuerunt8 cumque sit 
in nobis consilium1 ratio1 prudentia1   
necesse est deos hc ipsa habere majora3 
,nec habere solum1 sed etiam his uti in 
optimis et maximis rebus4 ,cicero de    
,nat4 ,deor4 l4 #b4 p4 #gf4 ,quod si    
pna1 si metus supplicii1 non ipsa       
turpitudo1 deterret ab injuriosa        
facinorosaque vita1 nemo est injustus3  
at incauti potius habendi sunt improbi4 

,callidi1 non boni sunt1 qui utilitate  
tantum1 non ipso honesto1 ut boni viri  
sint1 moventur4 ,cicero de ,leg4 l4 #a4 
p4 #bhi4 ,ut nihil interest1 utrum nemo 
valeat1 an nemo possit valere2 sic non  
intelligo quid intersit1 utrum nemo sit 
sapiens1 an nemo esse possit4 ,cic4 de  
,nat4 ,deor4 l4 #c4 p4 #ach4 ,cicero was
 afraid to speak what he knew of the    
,unity of the ,eternal ,god1 the ,maker 
of all3 ,illum quasi parentem hujus     
universitatis invenire1 difficile2 et   
cum inveniris1 indicare in vulgus nefas4
 ,lib4 de ,univers4 p4 #b4 ,and the same
 he saith1 ,lib4 #b4 de ,nat4 ,deor4  #i
 ,vult ,deus quodammodo pati vim2 et hoc
 summ est beneficenti1 ut ad            
benefaciendum se pulsari solicitarique  
velit4 ,jos4 ,acosta1 l4 #d4 c4 #ab4 p4 
#cif4                                   
,,chapter ,i4                           
,,part ,i4      ,directions to          
unconverted1 graceless ,sinners1 for the
 attaining                        of    
true saving ,grace4#aj   ,if ungodly1   

miserable sinners were as few1 as the   
devil and their self-love would make    
themselves believe1#aa ,i might forbear 
this part of my work as needless4 ,for  
the whole need not the physician1 but   
the sick4 ,if you go into twenty        
families1 and ask them all1 whether any 
of them are in an unsanctified state1   
unrenewed and unpardoned1 and under the 
wrath and curse of ,god8 you will meet  
with few that will not tell you1 they   
hope it is better with them than so2 and
 though they are sinners1 as all are1   
yet that they are repenting1 pardoned   
sinners4 ,nay1 there is scarce one of   
many of the most wicked and notoriously 
ungodly1 but hope they are in a         
penitent1 pardoned state4 ,even the     
haters of ,god will say they love him2  
and the scorners at godliness will say  
that they are not ungodly2 and that it  
is but hypocrisy and singularity that   
they deride3 and it were well for them1 
if saying so would go for proof1 and he 
that will be their ,judge would take    

their words4 ,but ,god will not be      
deceived1 though foolish men are wise   
enough to deceive themselves4           
,wickedness will be wickedness when it  
hath clothed itself with the fairest    
names3 ,god will condemn it when it hath
 found out the most plausible pretences 
and excuses4 ,though the ungodly think  
to bear it out in pride and scorn1 and  
think to be saved by their hypocritical 
lip-service1 as soon as the most holy   
worshippers of the ,lord1 yet shall they
 be like chaff which the wind driveth   
away3 they shall not be able to stand in
 judgment1 nor sinners in the           
congregation of the righteous1 ,psal4 i4
 #d-f4 ,and if ,god know better than    
foolish men1 then certainly the flock is
 little to whom the ,father will give   
the kingdom1 ,luke xii4 #cb4 ,and wide  
is the gate1 and broad is the way1 that 
leadeth to destruction1 and many there  
be that go in thereat3 because strait is
 the gate1 and narrow is the way1 which 
leadeth unto life1 and few there be that

 find it1 ,matt4 vii4 #ac1 #ad4 ,when   
,christ was asked1 ,lord1 are there few 
that be saved8 he answered1 ,strive to  
enter in at the strait gate2 for many1  
,i say unto you1 will seek to enter in1 
and shall not be able1 ,luke xiii4 #bc1 
#bd4 ,but1 alas6 we need no other       
information than common experience1 to  
tell us whether the greatest part of men
 be holy1 and heavenly1 and             
self-denying2 that seek first the       
kingdom of ,god and his righteousness1  
and love ,god above all1 and will       
forsake all they have for the sake of   
,christ3 and undoubtedly none but such  
are saved2 as you may see ,heb4 xxi4    
#ad2 ,matt4 vi4 #bj1 #ba1 #cc2 ,luke    
xiv4 #cc4  ,seeing then the godly are so
 few1 and the ungodly so many2 and that 
,god will take nothing for holiness that
 is not such indeed2 and seeing it is so
 terrible a thing to any man that hath  
his wits about him1 to live one day in  
an unconverted state1 because he that   
dieth so1 is lost for ever2 methinks it 

should be our wisdom1 to be suspicious  
of ourselves1 and careful lest we be    
deceived in so great a business1 and    
diligent in searching and examining our 
hearts1 whether they are truly          
sanctified or not2 because it can be no 
harm to make sure work for our          
salvation2 whereas presumption1         
carelessness1 and negligence1 may betray
 us to remediless misery and despair4   
,i do not here suppose the reader to    
have any such acquaintance with his     
heart1 or care of his salvation1 or     
obedient willingness to be taught and   
ruled by ,jesus ,christ1 as is proper to
 those that are truly sanctified2 for it
 is ungodly persons that now ,i am      
speaking to4 ,and yet1 if ,i should not 
suppose them to have some capacity and  
disposition to make use of the          
directions which ,i give them1 ,i might 
as well pass them by1 and spare my      
labour4 ,i tell thee therefore1 reader1 
what it is that ,i presuppose in thee1  
and expect from thee1 and ,i think thou 

wilt not judge me unreasonable in my    
suppositions and expectations4          
,sidenote3 ,presupposed1 ,that thou art 
a man4  #a4 ,i suppose thee to be a man1
 and therefore that thou hast reason and
 natural free will1 7that is1 the       
natural faculty of choosing and         
refusing17 which should keep thy        
sensitive appetite in obedience2 and    
that thou art capable of loving and     
serving thy ,creator1 and enjoying him  
in everlasting life4  ,sidenote3 ,that  
thou knowest this3 and what a man is4   
#b4 ,i suppose that thou knowest thyself
 to be a man2 and therefore that thy    
sensitive part1 or flesh1 should no more
 rule thee1 or be ungoverned by thee1   
than the horse should rule the rider1 or
 be unruled by him3 and that thou       
understandest that thou art made on     
purpose to love and serve thy ,maker1   
and to be happy in his love and glory   
for ever4 ,if thou know not this much1  
thou knowest not that thou art a man1 or
 else knowest not what a man is4        

,sidenote3 ,that thou hast self-love and
 a desire to be happy4  #c4 ,i suppose  
thee to have a natural self-love1 and a 
desire of thy own preservation and      
happiness2 and that thou hast no desire 
to be miserable1 or to be hated of ,god1
 or to be cast out of his favour and    
presence into hell1 and there to be     
tormented with devils everlastingly3    
yea1 ,i will suppose that thou art not  
indifferent whether thou dwell in heaven
 or hell1 in joy or torment2 but would  
fain be saved and be happy2 whether thou
 be godly or ungodly1 wise or foolish1  
,i will be bold to take all this for    
granted3 and ,i hope in all this ,i do  
not wrong thee4  ,sidenote3 ,that thou  
madest not thyself3 and that the first  
cause of all the being1 power1 wisdom1  
and goodness of all the creatures1 hath 
7formally or eminently7 more than all   
they4 ,and therefore that there is a    
,god4  #d4 ,i suppose thee to be one    
that knowest that thou didst not make   
thyself2#ab nor give thyself that power 

or wisdom which thou hast2 and that he  
that made thee and all the world1 must  
needs be before all the world2 and that 
he is eternal1 having no beginning 7for 
if ever there had been a time when there
 was nothing1 there never would have    
been any thing2 because nothing can make
 nothing72 and ,i suppose thou dost     
confess that all the power1 and wisdom1 
and goodness of the whole creation set  
together1 is less than the power1 and   
wisdom1 and goodness of the ,creator2   
because nothing can give more than it   
hath to give4 ,i suppose1 therefore1    
that thou dost confess that there is a  
,god2 for to be the eternal1 infinite   
,being1 and the most powerful1 wise1 and
 good1 and the first cause of all       
created being1 and power1 and wisdom1   
and goodness1 this 7with the subsequent 
relations to the creature7 is to be     
,,god4 ,if thou wilt deny that there is 
a ,god1 thou must deny that thou art a  
man1 and that there is any man1 or any  
being4  ,sidenote3 ,that the ,creator of

 all is the ,lord or ,owner of all2 the 
,ruler of the rational creature2 and the
 ,benefactor and ,end of all4  #e4 ,i   
suppose thou knowest that ,god1 who gave
 a being unto all things1 is by this    
title of creation1 the absolute ,owner  
or ,lord of all3 and that he that made  
the reasonable creatures1 with natures  
to be governed1 in order to a further   
end1 is by that title1 their supreme    
,governor2 and therefore hath his laws  
commanding duty1 and promising reward1  
and threatening punishment2 and         
therefore will judge men according to   
these laws1 and will be just in         
judgment1 and in his rewards and        
punishments4 ,and that he that freely   
gave the creature its being1 and all the
 good it hath1 and must give it all that
 ever it shall have1 is the ,father or  
most bountiful ,benefactor to his       
creatures4 ,surely ,i screw thee not too
 high in supposing thee to know all     
this2 for all this is no more than that 
there is a ,god4 ,for he is not ,god1 if

 he be not the ,creator1 and therefore  
our ,owner1 our ,ruler1 and ,benefactor1
 our absolute ,lord1 our most righteous 
,governor1 and our most loving ,father1 
or ,benefactor4  ,sidenote3 ,that this  
,god must be obeyed and loved4  #f4 ,i  
suppose therefore that thou art         
convinced1 that ,god must be absolutely 
submitted to1 and obeyed before all     
others in the world1 and loved above all
 friends1 or pleasures1 or creatures    
whatsoever4 ,for to say1 ,he is my      
,owner1 is to say1 ,i must yield myself 
to him as his own2 to say1 ,i take him  
for my supreme ,governor1 is to say1    
that ,i will absolutely be ruled by him2
 and to say1 ,i take him as my dearest  
,father or chief ,benefactor1 is to say1
 that ,i am obliged to give him my      
dearest love1 and highest thanks3       
otherwise you do but jest1 or say you   
know not what1 or contradict yourselves1
 while you say1 ,he is your ,god4       
,sidenote3 ,that nothing is to be       
preferred before him4  #g4 ,i suppose   

that thou art easily convinced1 that in 
all the world there is no creature that 
can show so full a title to thee as     
,god2 or that hath so great authority to
 govern thee1 or that can be so good to 
thee1 or do so much for thee1 as ,god   
can do1 or hath done1 and will do1 if   
thou do thy part2 and therefore that    
there is nothing to be preferred before 
him1 or compared with him in our        
obedience or love3 nor is there any that
 can save us from his justice1 if we    
stand out against him4  ,sidenote3 ,that
 he that ruleth the world by hopes and  
fears of another life1 doth not rule    
them by deceit and lies1 and that he    
hath rewards and punishments hereafter4 
#h4 ,i suppose that as thou knowest ,god
 is just in his laws and judgments1#ac  
so that he is so faithful that he will  
not1 and so all-sufficient that he need 
not1 deceive mankind1 and govern them by
 mere deceit3 this better beseems the   
devil1 than ,god3 and therefore that as 
he governeth man on earth by the hopes  

and fears of another life1 he doth not  
delude them into such hopes or fears2   
and as he doth not procure obedience by 
any rewards or punishments in this life1
 as the principal means1 7the wicked    
prospering1 and the best being          
persecuted and afflicted here17         
therefore his rewards or punishments    
must needs be principally hereafter in  
the life to come4 ,for if he have no    
rewards or punishments1 he hath no      
judgment2 and if he have no judgment1 he
 hath no laws 7or else no justice72 and 
if he have no laws1 7or no justice17 he 
is no governor of man 7or not a         
righteous governor72 and if he be not   
our governor1 7and just17 he is not our 
,god2 and if he were not our ,god1 we   
had never been his creatures1 nor had   
being1 or been men4  ,sidenote3 ,that   
man being bound to love and obey ,god   
above all1 is bound to do nothing in    
vain1 and that we cannot be losers by   
his service4  #i4 ,i suppose thou       
knowest that if ,god had not discovered 

what he would do with us in the life to 
come1 yet man is highliest bound to obey
 and love his ,maker1 because he is our 
absolute ,lord1 our highest ,ruler1 and 
our chief ,benefactor2 and all that we  
are to have is from him4 ,and that if   
man be bound to spend his life in the   
service of his ,god1 it is certain that 
he shall be no loser by him1 no1 not by 
the costliest obedience that we can     
perform2 for ,god cannot appoint us any 
thing that is vain2 nor can he be worse 
to us than an honest man1 that will see 
that we lose not by his service4        
,therefore that ,god for whom we must   
spend and forsake this life1 and all    
those pleasures which sensualists enjoy1
 hath certainly some greater thing to   
give us1 in another life4  ,sidenote3   
,that no infidel can say1 ,he is sure   
there is no life to come4  #aj4 ,i may  
take it for granted at the worst1 that  
neither thyself1 nor any infidel in the 
world1 can say that you are sure that   
there is not another life for man1 in   

which his present obedience shall be    
rewarded1 and disobedience punished4    
,the worst that ever infidel could say  
was1 that he thinketh there is no other 
life4 ,none of you dare deny the        
possibility of it1 nor can with any     
reason deny the probability4 ,well1     
then1 let this be remembered while we   
proceed a little further with you4      
,sidenote3 ,that you are sure of the    
brevity and vanity of this life3 and    
that the probability or possibility of  
an endless joy or misery1 should command
 all the care and diligence of a        
rational creature1 against all that can 
be set against it4  #aa4 ,i suppose or  
expect that you have so much use of     
sense and reason1 as to know the brevity
 and vanity of all the glory and        
pleasures of the flesh2 and that they   
are all so quickly gone1 that were they 
greater than they are1 they can be of no
 considerable value4 ,alas1 what is     
time6 ,how quickly gone1 and then it is 
nothing6 and all things then are nothing

 which are passed with it6 ,so that the 
joys or sorrows of so short a life1 are 
no great matter of gain or loss4  ,i may
 therefore suppose that thou canst      
easily conclude1 that the bare          
probability or possibility of an endless
 happiness1 should be infinitely        
preferred before such transitory vanity1
 even the greatest matters that can be  
expected here2 and that the probability 
or possibility of endless misery in     
hell1 should engage us with far greater 
care and diligence to avoid it1 than is 
due for the avoiding any thing that you 
can think to escape by sinning2 or any  
of the sufferings of this momentary     
life4 ,if you see not this1 you have    
lost your reason2 that the mere         
probability or possibility of a heaven  
and hell1 should much more command our  
care and diligence1 than the fading     
vanities of this dreaming1 transitory   
life4  ,sidenote3 ,therefore that a holy
 life is every man's duty1 were it but  
on the account of such a possibility or 

probability2 and therefore that really  
there is such a joy and misery          
hereafter2 because ,god doth not make   
our faculties in vain1 nor make us to   
follow deceits and lies4  #ab4 ,well1   
then1 we have got thus far in the       
clearest light4 ,you see that a         
religious1 holy life1 is every man's    
duty1 not only as they owe it to ,god as
 their ,creator1 their ,owner1          
,governor1 and ,benefactor2 but also1   
because as lovers of ourselves1 our     
reason commandeth us to have ten        
thousandfold more regard of a probable  
or possible joy and torment which are   
endless1 than of any that is small and  
of short continuance4 ,and if this be   
so1 that a holy life is every man's     
duty1 with respect to the life that is  
to come1 then it is most evident1 that  
there is such a life to come indeed1 and
 that it is more than probable or       
possible1 even certain4 ,for if it be   
but man's duty to manage this life1 by  
the hopes and fears of another life1 men

 it must follow1 that either there is   
such a life to come1 or else that ,god  
hath made it man's duty to hope1 and    
fear1 and care1 and labour1 and live in 
vain3 and that he himself doth tantalize
 and cheat his creatures1 and rule the  
world by motives of deceit1 and make    
religion and obedience to our ,maker to 
be a life of folly1 delusion1 and our   
loss4 ,and he that believeth this of    
,god1 doth scarce believe him to be     
,god4 ,though ,i have mentioned this    
argument in another treatise1 ,i think  
it not unmeet here to repeat it for thy 
benefit4  ,sidenote3 ,that all the      
matters of this transitory life are to  
be estimated as they refer to the life  
to come4  #ac4 ,and seeing ,i suppose   
thee to be convinced of the life to     
come1 and that man's happiness and      
misery is there1 ,i must needs suppose  
that thou dost confess1 that all things 
in this life1 whether prosperity or     
adversity1 honour or dishonour1 are to  
be esteemed and used as they refer to   

the life to come4 ,for nothing is more  
plain1 than that the means are to have  
all their esteem and use in order to    
their end4 ,that only is good in this   
life1 which tendeth to the happiness of 
our endless life2 and that is evil      
indeed in this life1 that tendeth to our
 endless hurt1 and to deprive us of the 
everlasting good4 ,and therefore no     
price or motive should hire us to sin   
against ,god1 and to forfeit or hinder  
our endless happiness4  ,sidenote3 ,that
 no man can love ,god too much1 nor make
 too sure of his salvation4  #ad4 ,i may
 suppose1 if thou have reason1 that thou
 wilt confess that ,god cannot be too   
much loved1 nor obeyed too exactly1 nor 
served too diligently 7especially by    
such backward sinners1 that have scarce 
any mind to love or worship him at all72
 and that no man can make too sure of   
heaven1 or pay too dear for it1 or do   
too much for his salvation1 if it be but
 that which ,god hath appointed him to  
do4 ,and that you have nothing else that

 is so much worth your time1 and love1  
and care1 and labour4 ,and therefore    
though you have need to be stopped in   
your love1 and care1 and labour for the 
world1 because for it you may easily pay
 too dear1 and do too much2 yet there is
 no need of stopping men in their love1 
and care1 and labour for ,god and their 
salvation2 which is worth more than ever
 we can do1 and where the best are apt  
to do too little4  ,sidenote3 ,that this
 life is given us for trial and         
preparation to the life to come4  #ae4  
,i also suppose thee to be one that     
knowest1 that this present life is given
 us on trial1#ad to prepare for the life
 that shall come after2 and that as men 
live here1 they shall speed for ever2   
and that time cannot be recalled when it
 is gone1 and therefore that we should  
make the best of it while we have it4   
,sidenote3 ,that man's thoughts should  
be serious and frequent about his future
 state4  #af4 ,i suppose thee also to be
 easily convinced1 that seeing man hath 

his reason and life for matters of      
everlasting consequence1 his thoughts of
 them should be frequent and very       
serious1 and his reason should be used  
about these things1 by retired1 sober   
deliberation4  ,sidenote3 ,that you can 
tell1 or may do1 which way your hearts  
and diligence are bent1 whether most for
 this life1 or for that to come4  #ag4  
,and ,i suppose thee to be a man1 and   
therefore so far acquainted with        
thyself1 as that thou mayst know1 if    
thou wilt1 whether thy heart and life do
 answer thy convictions1 and whether    
they are more for heaven or earth2 and  
therefore that thou art capable of      
self-judging in this case4  ,perhaps you
 will say1 that while ,i am directing   
you to be holy1 ,i suppose you to be    
holy first2 for all this seemeth to go  
far towards it4 ,but ,i must profess    
that ,i see not any thing in all these  
suppositions1 but what ,i may suppose to
 be in a heathen2 and that ,i think all 
this is but supposing thee to have the  

use of thy reason1 in the points in     
hand4 ,speak freely3 ,is there any one  
of all these points that thou canst or  
darest deny8 ,i think there is not4 ,and
 therefore if heathens and wicked men   
deny them in their practice1 that doth  
but show that sin doth brutify them1 and
 that1 as men asleep1 or in a crowd of  
business1 they have not the use of the  
reason which they possess1 in the       
matters which their minds are turned    
from4  ,sidenote3 ,that most among us   
profess to believe in ,christ1 and      
confess the gospel to be true1 c4  #ah4 
,yea1 one thing more ,i think ,i may    
suppose in all or most that will read   
this book2 that you take on you also to 
believe in ,jesus ,christ1 and in the   
,holy ,ghost the ,sanctifier1 and that  
the ,scriptures are the word of ,god4   
,and if you do so indeed1 ,i may then   
hope that my work is in a manner done1  
before ,i begin it3 but if you do it but
 opinionatively and uneffectually1 yet  
,god and man may plead with you the     

truths which you profess4  ,having told 
you what ,i presuppose in you1 ,i       
proceed now to the directions4 ,but ,i  
again entreat and charge thee1 reader1  
as thou lovest thy soul1 and wouldst not
 be condemned for hypocrisy and sloth1  
that thou dost not refuse to put in     
practice what is taught thee1 and show  
thereby1 that whatever thou pretendest1 
thou art not willing to do thy part for 
thy own salvation1 no not in the most   
reasonable1 necessary things4#ae        
,direction ,i4 ,if thou be truly willing
 to be sanctified and a child of ,god1  
remain not in a state of ignorance2 but 
do thy best to come into the light1 and 
understand the word of ,god1 in the     
matters of salvation4  ,if knowledge be 
unnecessary1 why have we                
understanding8#af and wherein doth a man
 excel a beast8 ,if any knowledge at all
 be necessary1 certainly it must be the 
knowledge of the greatest and most      
necessary things3 and nothing is so     
great and necessary as to obey thy      

,maker1 and to save thy soul4 ,knowledge
 is to be valued according to its       
usefulness4 ,if it be a matter of as    
great concernment to know how to do your
 worldly business1 and to trade and     
gather worldly wealth1 and to understand
 the laws1 and to maintain your honour1 
as it is to know how to be reconciled   
unto ,god1 to be pardoned and justified1
 to please your ,creator1 to prepare in 
time for death and judgment1 and an     
endless life1 then let worldly wisdom   
have the pre-eminence4 ,but if all      
earthly things be dreams and shadows1   
and valuable only as they serve us in   
the way to heaven1 then surely the      
heavenly wisdom is the best4 ,alas1 how 
far is that man from being wise1 that is
 acquainted with all the punctilios of  
the law1 that is excellent in the       
knowledge of all the languages1         
sciences1 and arts1 and yet knoweth not 
how to live to ,god1 to mortify the     
flesh1 to conquer sin1 to deny himself1 
nor to answer in judgment for his       

fleshly life1 nor to escape damnation6  
,as far is such a learned man from being
 wise1 as he is from being happy4  ,two 
sorts among us do quietly live in       
damning ignorance4 ,first1 abundance of 
poor people1 who think they may continue
 in it1 because they were bred in it2   
and that because they are not           
book-learned1 therefore they need not   
learn how to be saved2 and because their
 parents neglected to teach them when   
they were young1 therefore they may     
neglect themselves ever after1 and need 
not learn the things they were made for4
 ,alas1 sirs1 what have you your lives1 
your time1 and reason for8 ,do you think
 it is only to know how to do your      
worldly business8 ,or is it to prepare  
for a better world8 ,it is better that  
you knew not how to eat1 or drink1 or   
speak1 or go1 or dress yourselves1 than 
that you know not the will of ,god1 and 
the way to your salvation4 ,hear what   
the ,holy ,ghost saith1 #b ,cor4 iv4 #c1
 #d1 ,but if our gospel be hid1 it is   

hid to them that are lost3 in whom the  
god of this world hath blinded the minds
 of them which believe not1 lest the    
light of the glorious gospel of ,christ1
 who is the image of ,god1 should shine 
unto them4 ,darkness is unsafe and full 
of fears2 the light is safe and         
comfortable4 ,a man in ignorance is     
never like to hit his way3 nor can he   
know whether he be in or out2 nor what  
enemy or danger he is near4 ,it is the  
devil that is the prince of darkness1   
and his kingdom is a kingdom of         
darkness1 and his works are works of    
darkness4 ,see ,eph4 vi4 #ab42 ,col4 i4 
#ac2 #a ,john ii4 #aa2 ,luke xi4 #cd1   
#ce4 ,grace turneth men from darkness to
 light1 ,acts xxvi4 #ah1 and causeth    
them to cast off the works of darkness1 
,rom4 xiii4 #ab2 because we are the     
children of light and of the day1 and   
not of darkness or of night1 #a ,thess4 
v4 #e4 ,they that were sometimes        
darkness1 are light in the ,lord1 when  
they are converted1 and must walk as the

 children of the light1 ,eph4 v4 #h4 ,in
 the dark the devil and wicked men may  
cheat you1 and do almost what they list 
with you4 ,you will not buy your wares  
in the dark1 nor travel1 nor do your    
work in the dark3 and will you judge of 
the state of your souls in the dark8 and
 do the work of your salvation in the   
dark8 ,i tell you the devil could never 
entice so many souls to hell1 if he did 
not first put out the light1 or put out 
their eyes4 ,they would never so follow 
him by crowds1 to everlasting torments1 
by daylight1 and with open eyes4 ,if men
 did but know well what they do when    
they are sinning1 and whither they go in
 a carnal life1 they would quickly stop1
 and go no further4 ,all the devils in  
hell could never draw so many thither1  
if men's ignorance were not the         
advantage of temptations4  ,another sort
 among us that are ignorant of the      
things of ,god1 are sensual gentlemen1  
and scholars1 that have so much breeding
 as to understand the words1 and speak  

somewhat better than the ruder sort1 but
 indeed never knew the nature1 truth1   
and goodness of the things they speak   
of3#ag they are many of them as ignorant
 of the nature of faith1 and            
sanctification1 and the working of the  
,holy ,ghost in planting the image of   
,god upon the soul1 and of the saints'  
communion with ,god1 and the nature of a
 holy life1 as if they had never heard  
or believed1 that there is such a thing 
as any of these in being4 ,nicodemus is 
a lively instance in this case3 a ruler 
in ,israel1 and a ,pharisee1 and yet    
knew not what it was to be born again4  
,and the pride of these gallants maketh 
their ignorance much harder to be cured1
 than other men's2 because it hindereth 
them from knowing and confessing it4 ,if
 any one would convince them of it1 they
 say with scorn1 as the ,pharisees to   
,christ1 ,john ix4 #dj1 ,are we blind   
also8 ,yea1 they are ready to insult    
over the children of the light1 that are
 wise to salvation1 because they differ 

from the loose or hypocritical opinions 
of these gentlemen1 in some matters of  
,god's worship2 of which their worships 
are as competent judges1 as the         
,pharisees of the doctrine of ,christ1  
or as ,nicodemus of regeneration1 or as 
,simon ,magus1 or ,julian1 or ,porphyry1
 of the gifts of the ,holy ,ghost4      
,these honourable1 miserable men1 will  
bear no contradiction or reproof3 who   
dare be so unmannerly1 disobedient1 or  
bold1 as to tell them that they are out 
of the way to heaven1 and strangers to  
it 7that ,i say not1 enemies72 and to   
presume to stop them in the way to hell1
 or to hinder them from damning         
themselves1 and as many others as they  
can8 ,they think this talk of ,christ1  
and grace1 and life eternal1 if it be   
but serious1 7and not like their own1 in
 form1 or levity1 or scorn17 is but the 
troublesome preciseness of hypocritical1
 humorous1 crack-brained fellows3 and   
say of the godly1 as the ,pharisees1    
,john vii4 #dg-di1 ,are ye also         

deceived8 ,have any of the rulers or of 
the ,pharisees believed on him8 ,but    
this people who knoweth not the law are 
cursed4  ,well1 gentlemen or poor men1  
whoever you be that savour not the      
things of the ,spirit1 ,rom4 viii4 #e-g1
 #ac1 but live in ignorance of the      
mysteries of salvation1 be it known to  
you1 that heavenly truth and holiness   
are works of light1 and never prosper in
 the dark2 and that your best           
understanding should be used for ,god   
and your salvation1 if for any thing at 
all4 ,it is the devil and his deceits   
that fear the light4 ,do but understand 
well what you do1 and then be wicked if 
you can2 and then set light by ,christ  
and holiness if you dare6 ,o come but   
out of darkness into the light1 and you 
will see that which will make you       
tremble to live ungodly and unconverted 
another day3 and you will see that which
 will make you with penitent remorse    
lament your so long neglect of heaven1  
and wonder that you could live so far   

and so long beside your wits1 as to     
choose a course of vanity and bestiality
 in the chains of ,satan1 before the    
joyful liberty of the saints3 and1      
though we must not be so uncivil as to  
tell you where you are1 and what you are
 doing1 you will then more uncivilly    
call yourselves1 exceedingly mad and    
foolish1 disobedient1 deceived1 serving 
divers lusts and pleasures1 as one did  
that thought himself before as wise and 
good as any of you1 ,acts xxvi4 #aa2    
,tit4 iii4 #c4 ,live not in a sleepy    
state of ignorance1 if ever you would   
have saving grace4  ,direct4 ,,ii4      
,especially labour first to understand  
the true nature of a state of sin and a 
state of grace4  ,it is like you will   
say1 that all are sinners2 and that     
,christ died for sinners2 and that you  
were regenerate in your baptism2 and    
that for the sins that since then you   
have committed1 you have repented of    
them1 and therefore you hope they are   
forgiven4#ah  ,but stay a little1 man1  

and understand the matter well as you   
go2 for it is your salvation that lieth 
at the stake4 ,it is very true that all 
are sinners3 but it is as true1 that    
some are in a state of sin1 and some in 
a state of grace2 some are converted    
sinners1 and some unconverted sinners2  
some live in sins inconsistent with     
holiness1 7which therefore may be called
 mortal17 others have none but          
infirmities which consist with spiritual
 life 7which in this sense may be called
 venial72 some hate their sin1 and long 
to be perfectly delivered from it1 and  
others so love it1 as they are loth to  
leave it4 ,and is there no difference1  
think you1 between these8  ,it is as    
true also1 that ,christ died for        
sinners3 7or else where were our hope87 
but it is true also1 that he died to    
save his people from their sins1#ai     
,matt4 i4 #ba1 and to bring them from   
darkness unto light1 and from the power 
of ,satan unto ,god1 ,acts xxvi4 #ah1   
and to redeem us from all iniquity1 and 

purify to himself a peculiar people     
zealous of good works1 ,tit4 ii4 #ad1   
and that except a man be born again1 and
 converted1 and become as a little      
child1 7in humility and beginning the   
world anew17 he cannot enter into the   
kingdom of heaven1 ,john iii4 #c1 #e2   
,matt4 xviii4 #c1 and that even he that 
died for sinners1 will at last condemn  
the workers of iniquity1 and say1       
,depart from me1 ye cursed1 into        
everlasting fire1 ,matt4 xxv4 #da1 ,i   
never knew you1 ,matt4 vii4 #bc4  ,it is
 very true1 that you were sacramentally 
regenerate in baptism1 and that he that 
believeth and is baptized1 shall be     
saved1 and all that are the children of 
promise1 and have that promise sealed to
 them by baptism1 are regenerate4 ,the  
ancients taught that baptism puts men   
into a state of grace2 that is1 that all
 that sincerely renounce the world1 the 
devil1 and the flesh1 and are sincerely 
given up to ,god the ,father1 ,son1 and 
,holy ,ghost1 according to the covenant 

of grace1 and profess and seal this by  
their baptism1 shall be pardoned1 and   
made the heirs of life4 ,but as it is   
true1 that baptism thus saveth1 so is it
 as true1#bj that it is not the outward 
washing only the filth of the flesh that
 will suffice1 but the answer of a good 
conscience towards ,god1 #a ,pet4 ii4   
#ba2 and that no man can enter into the 
kingdom of ,god1 that is not born of the
 ,spirit1 as well as of water1 ,john    
iii4 #e2 and that ,simon ,magus and many
 another have had the water of baptism1 
that never had the ,spirit1 but still   
remain in the gall of bitterness1 and   
bond of iniquity1 and had no part nor   
lot in that business1 their hearts being
 not right in the sight of ,god1 ,acts  
viii4 #ac1 #ba1 #bc4 ,and nothing is    
more sure1 than that if any man have not
 the ,spirit of ,christ 7for all his    
baptism7 he is none of his1 ,rom4 viii4 
#i2 and that if you have his ,spirit1   
you walk not after the flesh1 but after 
the ,spirit2 and are not carnally but   

spiritually minded1 and are alive to    
,god1 and as dead to the world1 ,rom4   
viii4 #a1 #e-h1 #aj1 #ac1 #ad4 ,whether 
all that were baptized are such as      
these1 when they come to age1 judge you4
  ,it is true also1 that if you truly   
repent1 you are forgiven3 but it is as  
true1 that true repentance is the very  
conversion of the soul from sin to ,god1
 and leaveth not any man in the power of
 sin4 ,it is not for a man when he hath 
had all the pleasure that sin will yield
 him1 to wish then that he had not      
committed it1 7which he may do then at  
an easy rate17 and yet to keep the rest 
that are still pleasant and profitable  
to his flesh2 like a man that casts away
 the bottle which he hath drunk empty1  
but keeps that which is full2 or as men 
sell off their barren kine1 and buy     
milch ones in their stead3 this kind of 
repentance is a mockery1 and not a cure 
for the soul4 ,if thou have true        
repentance1 it hath so far turned thy   
heart from sin1 that thou wouldst not   

commit it1 if it were to do again1      
though thou hadst all the same          
temptations2 and it hath so far turned  
thy heart to ,god and holiness1 that    
thou wouldst live a holy life1 if it    
were all to do again1 though thou hadst 
the same temptations as afore against it
 7because thou hast not the same heart74
 ,this is the nature of true repentance2
 such a repentance indeed is never too  
late to save2 but ,i am sure it never   
comes too soon4  ,mark1 now1 ,i beseech 
you1 what a state of sin1 and what a    
state of holiness is4  ,he that is in a 
state of sin1 hath habitually and       
predominantly a greater love to some    
pleasures1 or profits1 or honours of    
this world1 than he hath to ,god1 and to
 the glory which he hath promised2 he   
preferreth1 and seeketh1 and holdeth 7if
 he can7 his fleshly prosperity in this 
world1 before the favour of ,god and the
 happiness of the world to come4 ,his   
heart is turned from ,god unto the      
creature1 and is principally set on     

things on earth4 ,thus his sin is the   
blindness1 and madness1 and             
perfidiousness1 and idolatry of his     
soul1 and his forsaking of ,god1 and his
 salvation1 for a thing of nought4 ,it  
is that to his soul1 which poison1 and  
death1 and sickness1 and lameness1 and  
blindness are to his body3 it is such   
dealing with ,god1 as that man is guilty
 of to his dearest friend or father1 who
 should hate him and his company1 and   
love the company of a dog or toad much  
better than his2 and obey his enemy     
against him3 and it is like a madman's  
dealing with his physician1 who seeks to
 kill him as his enemy1 because he      
crosseth his appetite or will1 to cure  
him4 ,think of this well1 and then tell 
me1 whether this be a state to be       
continued in4 ,this state of sin is     
something worse than a mere             
inconsiderate act of sin1 in one that   
otherwise liveth an obedient1 holy life4
  ,on the other side1 a state of        
holiness is nothing else but the        

habitual and predominant devotion and   
dedication of soul1 and body1 and life1 
and all that we have1 to ,god2#ba and   
esteeming1 and loving1 and serving1 and 
seeking him1 before all the pleasures   
and prosperity of the flesh2 making his 
favour1 and everlasting happiness in    
heaven1 our end1 and ,jesus ,christ our 
way1 and referring all things in the    
world unto that end1 and making this the
 scope1 design1 and business of our     
lives4 ,it is a turning from a deceitful
 world to ,god2 and preferring the      
,creator before the creature1 and heaven
 before earth1 and eternity before an   
inch of time1 and our souls before our  
corruptible bodies1 and the authority   
and laws of ,god1 the universal         
,governor of the world1 before the word 
or will of any man1 how great soever2   
and a subjecting our sensitive faculties
 to our reason1 and advancing this      
reason by ,divine revelation2 and living
 by faith1 and not by sight3 in a word1 
it is a laying up our treasure in       

heaven1 and setting our hearts there1   
and living in a heavenly conversation1  
setting our affections on the things    
above1 and not on the things that are on
 earth2 and a rejoicing in hope of the  
glory to come1 when sensualists have    
nothing but transitory1 brutish         
pleasures to rejoice in4  ,this is a    
state and life of holiness3 when we     
persuade you to be holy1 we persuade you
 to no worse than this2 when we commend 
a life of godliness to your choice1 this
 is the life that we mean1 and that we  
commend to you4 ,and can you understand 
this well1 and yet be unwilling of it8  
,it cannot be4 ,do but know well what   
godliness and ungodliness1 what grace   
and sin are1 and the work is almost     
done4  ,direct4 ,,iii4 ,to know what a  
life of holiness is1 believe the word of
 ,god1 and those that have tried it2 and
 believe not the slanders of the devil  
and of ungodly men1 that never tried or 
knew the things which they reproach4    
,reason cannot question the             

reasonableness of this advice4 ,who is  
wiser than ,god8 or who is to be        
believed before him8 ,and what men are  
liker to know what they talk of1 than   
such as speak from their own experience8
 ,nothing more familiar with wicked men1
 than to slander and reproach the holy  
ways and servants of the ,lord4 ,no     
wisdom1 no measure of holiness or       
righteousness1 will exempt the godly    
from their malice2 otherwise1 ,christ   
himself at least would have been        
exempted1 if not his apostles and other 
saints1 whom they have slandered and put
 to death4 ,christ hath foretold us what
 to expect from them4 ,john xv4 #ah-ba1 
,if the world hate you1 ye know that it 
hated me before it hated you4 ,if ye    
were of the world1 the world would love 
his own3 but because ye are not of the  
world1 but ,i have chosen you out of the
 world1 therefore the world hateth you4 
,remember the word that ,i said unto    
you1 ,the servant is not greater than   
his lord4 ,if they have persecuted me1  

they will also persecute you2 if they   
have kept my saying1 they will keep     
yours also4  ,the truth is1 wicked men  
are the seed and children of the devil1 
and have his image1 and obey him1 and   
think1 and speak1 and do as he would    
have them2 and the godly are the seed   
and members of ,christ1 and bear his    
image1 and obey him3 and do you think   
that the devil will bid his children    
speak well of the ways or followers of  
,christ8 ,i must confess1 till ,i had   
found the truth of it by experience1 ,i 
was not sensible how impudent in        
belying1 and cruel in abusing the       
servants of ,christ1 his worldly1       
malicious enemies are4#bb ,i had read   
oft how early an enmity was put between 
the woman's and the serpent's seed1 and 
,i had read and wondered1 that the first
 man that was born into the world did   
murder his brother for worshipping ,god 
more acceptably than himself2 because   
his own works were evil1 and his        
brother's righteous1 #a ,john iii4 #ab4 

,i had read the inference1 ver4 #ac1    
,marvel not1 my brethren1 if the world  
hate you2 but yet ,i did not so fully   
understand1 that wicked men and devils  
are so very like1 and so near of kin1   
till the words of ,christ1 ,john viii4  
#dd1 expounded by visible               
demonstrations1 had taught it me4       
,indeed the apostle saith1 #a ,john iii4
 #ab1 that ,cain was of that wicked one1
 that is1 the devil3 but ,christ saith  
more plainly1 ,ye are of your father the
 devil1 and the lusts of your father ye 
will do3 he was a murderer from the     
beginning1 and abode not in the truth1  
because there is no truth in him3 when  
he speaketh a lie1 he speaketh of his   
own2 for he is a liar1 and the father of
 it4 ,here note1 that cruel murdering   
and lying are the principal actions of a
 devil2 and that as the father of these1
 he is the father of the wicked1 who are
 most notoriously addicted to these two 
courses against the most innocent       
servants of the ,lamb4 ,how just it is  

that they dwell together hereafter1 that
 are here so like in disposition and    
action3 even as the righteous shall     
dwell with ,christ1 who bore his image1 
and imitated his holy1 suffering life4  
,i conclude1 then1 that if thou wilt    
never turn to ,god and a holy life1 till
 wicked men give over belying and       
reproaching them1 thou mayst as well    
say1 that thou wilt never be reconciled 
to ,god1 till the devil be first        
reconciled to him2 and never love       
,christ1 till the devil love him1 or bid
 thee love him2 or never be a saint1    
till the devil be a saint1 or will give 
thee leave2 and that thou wilt not be   
saved1 till the devil be willing that   
thou be saved4  ,direct4 ,,iv4 ,that thy
 understanding may be enlightened1 and  
thy heart renewed1 be much and serious  
in reading the word of ,god1 and those  
books that are fitted to men in an      
unconverted state1 and especially in    
hearing the plain and searching         
preaching of the word4  ,there is a     

heavenly light1 and power1 and majesty  
in the word of ,god1 which in the       
serious reading or hearing of it1 may   
pierce the heart1 and prick it1 and open
 it1 that corruption may go out1 and    
grace come in4 ,the law of the ,lord is 
perfect1 converting the soul3 the       
testimony of the ,lord is sure1 making  
wise the simple3 the statutes of the    
,lord are right1 rejoicing the heart1   
,psal4 xix4 #g1 #h4 ,moreover1 by them  
it is that we are warned3 and in keeping
 of them there is great reward1 ver4    
#aa4 ,the eunuch was reading the        
,scripture1 when ,philip was sent to    
expound it to him for his conversion1   
,acts viii4 ,the preaching of ,peter did
 prick many thousands to the heart to   
their conversion1 ,acts ii4 #cg4 ,the   
heart of ,lydia was opened to attend to 
the preaching of ,paul1 ,acts xvi4 #ad4 
,the word of ,god is quick and powerful1
 and sharper than any two-edged sword1  
piercing even to the dividing of soul   
and spirit1 ,heb4 iv4 #aa4 ,these       

weapons are mighty through ,god1 to the 
pulling down of strong holds2 casting   
down imaginations1 and every high thing 
that exalteth itself against the        
knowledge of ,god1 and bringing into    
captivity every thought to the obedience
 of ,christ1 #b ,cor4 iv4 #e4 ,hast thou
 often read and heard already1 and yet  
findest no change upon thy heart8 ,yet  
read and hear again and again3 ministers
 must not give over preaching1 when they
 have laboured without success2 why then
 should you give over hearing or        
reading8 ,as the husbandman laboureth1  
and looketh to ,god for rain1 and for   
the blessing1 so must we1 and so must   
you4 ,look up to ,god3 remember it is   
his word1 in which he calleth you to    
repentance1 and offereth you mercy1 and 
treateth with you concerning your       
everlasting happiness3 lament your      
former negligence and disobedience1 and 
beg his blessing on his word1 and you   
shall find it will not be in vain4  ,and
 the serious reading of books which     

expound and apply the ,scriptures1      
suitable to your case1 may1 by the      
blessing of ,god1 be effectual to your  
conversion4 ,i have written so many to  
this use myself1 that ,i shall be the   
shorter on this subject now1 and desire 
you to read them1 or some of them1 if   
you have not fitter at hand2 viz4 ,a    
,call to the ,unconverted2--,a ,treatise
 of ,conversion2--,now or               
,never2--,directions for a sound        
,conversion2--,a ,saint or a ,brute2--,a
 ,treatise of ,judgment2--,a ,sermon    
against making light of ,christ2--,a    
,sermon of ,christ's                    
,dominion2--,another of his             
,sovereignty1 c4  ,direct4 ,v4 ,if thou 
wouldst not be destitute of saving      
grace1 let thy reason be exercised about
 the matters of thy salvation1 in some  
proportion of frequent1 sober1 serious  
thoughts1 as thou art convinced the     
weight of the matter doth require4      
,sidenote3 #a ,cor4 xiii4 #e2 ,psal4 iv4
 #d-g2 #a ,cor4 xi4 #bh4  ,to have      

reason is common to all men1 even the   
sleepy and distracted3 to use reason is 
common to all that have their senses    
awake1 and fit to serve their minds3 to 
use reason in the greatest matters1 is  
proper to wise men1 that know for what  
end ,god made them reasonable4#bc       
,inconsiderate men are all ungodly men2 
for reason not used is as bad as no     
reason1 and will prove much worse in the
 day of reckoning4 ,the truth is1 though
 sinners are exceeding blind and        
erroneous about the things of ,god1 yet 
all ,god's precepts are so reasonable1  
and tend so clearly to our joy and      
happiness1 that if the devil did not win
 most souls by silencing reason1 and    
laying it asleep1 or drowning its voice 
with the noise and crowd of worldly     
business1 hell would not have so many   
sad inhabitants4 ,i scarce believe that 
,god will condemn any sinner that ever  
lived in the world1 that had the use of 
reason2 no1 not the heathens that had   
but one talent1 but he will be able to  

say to them1 as ,luke xix4 #bb1 ,out of 
thine own mouth will ,i judge thee1 thou
 wicked servant4 ,thou knewest1 c4 ,to  
serve ,god and labour diligently for    
salvation1 and prefer it before all     
worldly things1 is so reasonable a      
thing1 that every one that repenteth of 
the contrary course1 doth call it from  
his heart an impious madness4 ,reason   
must needs be for ,god that made it4    
,reason must needs be for that which is 
its proper end and use4 ,sin1 as it is  
in the understanding1 is nothing but    
unreasonableness2 a blindness and error2
 a loss and corruption of reason in the 
matters of ,god and our salvation4 ,and 
grace1 as in the understanding1 doth but
 cure this folly and distraction1 and   
make us reasonable again2 it is but the 
opening of our eyes1 and making us wise 
in the greatest matters4 ,it is not a   
more unmanly thing to love and plead for
 blindness1 madness1 and diseases1 and  
to hate both sight1 and health1 and wit1
 than it is to love and plead for sin1  

and to hate and vilify a holy life4     
,grant me but this one thing1 that thou 
wilt but soberly exercise thy reason    
about these great1 important questions2 
,where must ,i abide for ever8 ,what    
must ,i do to be saved8 ,what was ,i    
created and redeemed for8 and ,i shall  
hope that thy own understanding1 as     
erroneous as it is1 will work out       
something that will promote thy good4   
,do but withdraw thyself one hour in a  
day from company and other business1 and
 consider but as soberly and seriously  
of thy end and life1 as thou knowest the
 nature and weight of the matter doth   
require1 and ,i am persuaded thy own    
reason and conscience will call thee to 
repentance1 and set thee1 at least1 in a
 far better way than thou wast in       
before4 ,when thou walkest alone1 or    
when thou wakest in the night1 remember 
soberly that ,god is present1 that time 
is hasting to an end1 that judgment is  
at hand1 where thou must give account of
 all thy hours1 of thy lusts1 and       

passions1 and desires2 of all thy       
thoughts1 and words1 and deeds2 and that
 thy endless joy or misery dependeth    
wholly and certainly on this little     
time4 ,think but soberly on such things 
as these1 but one hour in a day or two1 
and try whether it will not once recover
 thee to wit and godliness2 and folly   
and sin will vanish away before the     
force of considering reason1 as the     
darkness vanisheth before the light4 ,i 
entreat thee now as in the presence of  
,god1 and as thou wilt answer the denial
 of so reasonable a request at the day  
of judgment1 that thou wilt but resolve 
to try this course of a sober1 serious  
consideration1 about thy sin1 thy duty1 
thy danger1 thy hope1 thy account1 and  
thy everlasting state3 try it sometimes1
 especially on the ,lord's days2 and do 
but mark the result of all2 and whither 
it is that such sober consideration doth
 point or lead thee8 whether it be not  
towards a diligent1 holy1 heavenly life8
 ,if thou deny me thus much1 ,god and   

thy conscience shall bear witness1 that 
thou thoughtest thy salvation of little 
worth1 and therefore mayst justly be    
denied it4  ,would it not be strange    
that a man should be penitent and godly1
 that never once thought of the matter  
with any seriousness in his life8 ,can  
so many and great diseases of soul be   
cured1 before you have once soberly     
considered that you have them1 and how  
great and dangerous they are1 and by    
what remedies they must be cured8 ,can  
grace be obtained and exercised1 while  
you never so much as think of it8 ,can  
the main business of our lives be done  
without any serious thoughts2 when we   
think it fit to bestow so many upon the 
trivial matters of this world8 ,doth the
 world and the flesh deserve to be      
remembered all the day1 and week1 and   
year8 and doth not ,god and thy         
salvation deserve to be thought on one  
hour in a day1 or one day in a week8    
,judge of these things1 but as a man of 
reason4 ,if thou look that ,god1 who    

hath given thee reason to guide thy     
will1 and a will to command thy actions1
 should yet carry thee to heaven like a 
stone1 or save thee against or without  
thy will1 before thou didst ever once   
soberly think of it1 thou mayst have    
leisure in hell to lament the folly of  
such expectations4  ,direct4 ,,vi4      
,suffer not the devil by company1       
pleasure1 or worldly business1 to divert
 or hinder thee from these serious      
considerations4  ,the devil hath but two
 ways to procure thy damnation4 ,the one
 is1 by keeping thee from any sober     
remembrance of spiritual and eternal    
things2 and the other is1 if thou wilt  
needs think of them1 to deceive thee    
into false1 erroneous thoughts4 ,to     
bring to pass the first of these1 7which
 is the most common1 powerful means17   
his ordinary way is by diversion2#bd    
finding thee still something else to do2
 putting some other thoughts into thy   
mind1 and some other work into thy hand2
 so that thou canst never have leisure  

for any sober thoughts of ,god3 whenever
 the ,spirit of ,god knocks at thy door1
 thou art so taken up with other        
company1 or other business1 that thou   
canst not hear1 or wilt not open to him4
 ,many a time he hath been ready to     
teach thee1 but thou wast not at leisure
 to hear and learn4 ,many a time he     
secretly jogged thy conscience1 and     
checked thee in thy sin1 and called thee
 aside to consider soberly about thy    
spiritual and everlasting state1 when   
the noise of foolish mirth and          
pleasures1 or the bustles of encumbering
 cares and business1 have caused thee to
 stop thy ears1 and put him off1 and    
refuse the motion4 ,and if the abused   
,spirit of ,god depart1 and leave thee  
to thy beloved mirth and business1 and  
to thyself1 it is but just2 and then    
thou wilt never have a serious1         
effectual thought of heaven1 perhaps1   
till thou have lost it2 nor a sober     
thought of hell1 till thou art in it2   
unless it be some despairing1 or some   

dull1 ineffectual thought4  ,o          
therefore1 as thou lovest thy soul1 do  
not love thy pleasure or business so    
well as to refuse to treat with the     
,spirit of ,god1 who comes to offer thee
 greater pleasures1 and to engage thee  
in a more important business4 ,o lay by 
all1 to hear awhile what ,god and       
conscience have to say to thee4 ,they   
have greater business with thee1 than   
any others that thou conversest with4   
,they have better offers and motions to 
make to thee1 than thou shalt hear from 
any of thy old companions4 ,if the devil
 can but take thee up a while1 with one 
pleasure one day1 and another business  
another day1 and keep thee from the work
 that thou camest into the world for1   
till time be gone1 and thou art slipt   
unawares into damnation1 then he hath   
his desire1 and hath the end he aimed   
at1 and hath won the day1 and thou art  
lost for ever4  ,it is like thou settest
 some limits to thy folly1 and purposest
 to do thus but a little while3 but when

 one pleasure withereth1 the devil will 
provide a fresh one for thee2 and when  
one business is over1 which causeth thee
 to pretend necessity1 another1 and     
another1 and another will succeed1 and  
thou wilt think thou hast such necessity
 still1 till time is gone1 and thou see1
 too late1 how grossly thou wast        
deceived4 ,resolve1 therefore1 that     
whatever company1 or pleasure1 or       
business would divert thee1 that thou   
wilt not be befooled out of thy         
salvation1 nor taken off from minding   
the one thing necessary4 ,if company    
plead an interest in thee1 know of them 
whether they are better company than the
 ,spirit of ,god and thy conscience2--if
 pleasure would detain thee1 inquire    
whether it be more pure and durable     
pleasures1 than thou mayst have in      
heaven1 by hearkening unto grace2--if   
business still pretend necessity1       
inquire whether it be a greater business
 than to prepare thy soul and thy       
accounts for judgment1 and of greater   

necessity than thy salvation4 ,if not1  
let it not have the precedency3 if thou 
be wise1 do that first that must needs  
be done2 and let that stand by that may 
best be spared4 ,what will it profit    
thee to win all the world1 and lose thy 
soul8 ,at least1 if thou durst say that 
thy pleasure and business are better    
than heaven1 yet might they sometimes be
 forborne1 while thou seriously thinkest
 of thy salvation4  ,direct4 ,,vii4 ,if 
thou wouldst be converted and saved1 be 
not a malicious or peevish enemy to     
those that would convert and save thee3 
be not angry with them that tell thee of
 thy sin or duty1 as if they did thee   
wrong or hurt4  ,god worketh by         
instruments3 when he will convert a     
,cornelius1 a ,peter must be sent for1  
and willingly heard4 ,when he will      
recall and save a sinner1 he hath       
usually some public minister or private 
friend1 that shall be a messenger of    
that searching and convincing truth1    
which is fit to awaken them1 enlighten  

them1 and recover them4 ,if ,god furnish
 these his instruments with compassion  
to your souls1 and willingness to       
instruct you1 and you will take them for
 your enemies1 and peevishly quarrel    
with them1 and contradict them1 and     
perhaps reproach them1 and do them a    
mischief for their good will1 what an   
inhuman1 barbarous course of ingratitude
 is this6 ,will you be angry with men   
for endeavouring to save you from the   
fire of hell8 ,do they endeavour to make
 any gain or advantage by you8 or only  
to help your souls to heaven8 ,indeed1  
if their endeavours did serve any       
ambitious design of their own1 to bring 
the world 7as the pope and his clergy   
would do7 under their own jurisdiction1 
you had reason then to suspect their    
fraud4 ,but the truth is1 ,christ hath  
purposely appointed his greatest        
church-officers to be but ministers1    
even the servants of all1 to rule and   
save men as volunteers1 without any     
coercive power1 by the management of his

 powerful word upon their consciences2  
and to beseech and entreat the poorest  
of the flock1 as those that are not     
lords over ,god's heritage1 nor masters 
of their faith1 but their servants in   
,christ1 and helpers of their joy2 that 
so whenever we deliver our message to   
them1 they may see that we exercise not 
dominion over them1 and aim at no       
worldly honours1 or gain1 or advantage  
to ourselves1 but at the mere conversion
 and saving of their souls4 ,whereas1 if
 he had allowed us to exercise authority
 as the kings of the gentiles1 and to be
 called gracious lords1 and to encumber 
ourselves with the affairs of this life1
 our doctrine would have been rejected  
by the generality of the world1 and we  
should always have come to them on this 
great disadvantage1 that they would have
 thought we sought not them1 but theirs2
 and that we preached not for them1 but 
for ourselves1 to make a prize of       
them4#be as the ,jesuits1 when they     
attempt the conversion of the ,indians1 

do still find this their great          
impediment1 the princes and people      
suppose them to pretend the gospel1 but 
as a means to subjugate them and their  
dominions to the pope2 because they tell
 them that they must be all subject to  
the pope1 if they will be saved4 ,now   
when ,christ hath appointed a poor1     
self-denying1 entreating ministry1      
against whom you can have none of these 
pretences1 to stoop to your feet1 with  
the most submissive entreaties1 that you
 would but turn to ,god and live1 you   
have no excuse for your own barbarous   
ingratitude1 if you will fly in their   
faces1 and use them as your enemies1 and
 be offended with them for endeavouring 
to save you4 ,you know they can hold    
their tithes and livings by smoothing1  
and cold1 and general preaching1 as well
 as by more faithful dealing 7if not    
better73 you know they can get no       
worldly advantage by dealing so plainly 
with you3 you know that they hazard by  
it their reputation with such as you2   

and they cannot be ignorant that it is  
like to expose them to your ill will and
 indignation4  ,and they are men as well
 as you1 and therefore1 undoubtedly1    
desire the good will and the good word  
of others1 and take no pleasure to be   
scorned or hated3 undoubtedly they break
 through much temptations and reluctancy
 of the flesh1 before they can so far   
deny themselves as to endeavour your    
salvation on such terms3 and seeing it  
is all for you1 methinks you should be  
their chief encouragers2 if others      
should oppose them1 you should be for   
them1 because they are for you4 ,if ,i  
go with a convoy to relieve a besieged  
garrison1 ,i shall expect opposition    
from the enemy that besiegeth them2 but 
if the besieged themselves shall shoot  
at us1 and use us as enemies for        
venturing our lives to relieve them1 it 
is time to be gone1 and let them take   
what they get by it4  ,perhaps you think
 that the preacher1 or private          
admonisher1 is too plain with you2#bf   

but you should consider that self-love  
is like to make you partial in your own 
cause1 and therefore a more incapable   
judge than they4 ,and you should        
consider that ,god hath commanded them  
to deal plainly1 and told them that else
 the people's blood shall be required at
 their hands1 ,isa4 lviii4 #a2 ,ezek4   
xviii4 ,and that ,god best knoweth what 
medicine and diet is fittest for your   
disease2 and that the case is of such   
grand importance 7whether you shall live
 in heaven or hell for ever87 that it is
 scarce possible for a minister to be   
too plain and serious with you3 and that
 your disease is so obstinate1 that     
gentler means have been too long        
frustrate1 and therefore sharper must be
 tried2 else why were you not converted 
by gentler dealing until now8 ,if you   
fall down in a swoon1 or be ready to be 
drowned1 you will give leave to the     
standers-by to handle you a little more 
roughly than at another time1 and will  
not bring your action against them for  

laying hands on you1 or ruffling your   
silks or bravery2 if your house be on   
fire1 you will give men leave to speak  
in another manner1 than when they       
modulate their voices into a civil and  
complimenting tone4  ,it may be you     
think that they are censorious in       
judging you to be unconverted1 when you 
are not2 and to be worse and in more    
danger than you are1 and speaking harder
 of you than you deserve4 ,but it is you
 that should be most suspicious of      
yourselves1 and afraid in so great a    
matter of being deceived4 ,a stander-by 
may see more than a player3 ,i am sure  
he that is awake may know more of you1  
than you of yourselves when you are     
asleep4  ,but suppose it were as you    
imagine2 it is his love that mistakingly
 attempteth your good3 he intendeth you 
no harm3 it is your salvation that he   
desireth2 it is your damnation that he  
would prevent4 ,you have cause to love  
him1 and be thankful for his good-will1 
and not to be angry with him1 and       

reproach him for his mistakes4 ,he is   
none of those that brings you into the  
inquisition1 and would fine1 or         
imprison1 or banish1 or burn1 or hang1  
or torment you1 in order to convert and 
save you3 the worst he doth1 is but to  
speak those words1 which1 if true1 you  
are deeply concerned to regard2 and if  
mistaken1 can do you no hurt1 unless you
 are the cause yourself4 ,if it be in   
public preaching1 he speaketh generally 
by descriptions1 and not by nomination2 
no more of you1 than of others in your  
case2 nor of you at all1 if you are not 
in that case4 ,if he speak privately to 
you1 there is no witness but yourself2  
and therefore it is no matter of        
disgrace4 ,never1 for shame1 pretend    
that thou art willing to be converted   
and saved1 when thou hatest those that  
would promote it2 and art angry with    
every one that tells thee of thy case1  
and couldst find in thy heart to stop   
their mouths1 or do them a mischief4    
,direct4 ,,viii4 ,if thou art willing   

indeed to be converted1 do thy best to  
discover that yet thou art unconverted1 
and in a lost and miserable state4  ,who
 will endeavour to cure a disease which 
he thinks he hath not8 or to vomit up   
the poison which he thinks he never     
took1 or taketh to be no poison8 or to  
come out of the ditch1 that thinks he is
 not in it8 or who will turn back again1
 that will not believe but he is in the 
right way8 ,who will labour to be       
converted1 that thinks he is converted  
already8 ,or who will come to ,christ as
 the physician of his soul1 that thinks 
he is not sick1 or is cured already8    
,the common cause that men live and die 
without the grace of repentance1        
sanctification1 and justification1 which
 should save them1 is because they will 
not believe but that they have it1 when 
they have it not2 and that they are     
penitent1 and justified1 and sanctified 
already4 ,it is not my desire to make   
any of you think worse of your condition
 than it is2 but if you will not know   

what it is1 you will not be fit for     
recovering grace1 nor use the means for 
your own recovery3 you think it is so   
sad a conclusion1 to find yourselves in 
a state of condemnation1 that you are   
exceeding unwilling to know it or       
confess it4  ,but ,i beseech you        
consider but these two things3 first1   
either it is true that you are in so    
miserable a state1 or it is not true3 if
 it be not true1 the closest trial will 
but comfort you1 by discovering that you
 are sanctified already2 but if it be   
true1 then do you think it will save you
 to be ignorant of your danger8 ,will it
 cure your disease1 to believe that you 
have it not8 ,will thinking well of     
yourselves falsely1 prove that you are  
well indeed8#bg ,is it the way to grace1
 to think you have it1 when you have it 
not8 ,will it bring you to heaven1 to   
think that you are going thither1 when  
you are in the way to hell8 ,nay1 do you
 not know1 that it is the principal     
temptation of the devil1 to keep men    

from a state of repentance and          
salvation1 to deceive them thus1 and    
persuade them that they are in such a   
state already8 ,judge soberly of the    
case4 ,do you think if all the          
impenitent1 unconverted sinners in the  
world were certain that they are indeed 
in a graceless state1 in which if they  
died1 they were past all hope1 that they
 would not quickly look about them1 and 
better understand the offers of a       
,saviour1 and live in continual         
solicitude and fear1 till they found    
themselves in a safer state8 ,if you    
were sure yourselves1 that you must yet 
be made new creatures1 or be damned1    
would it not set you on work to seek    
more diligently after grace than ever   
you have done8 ,the devil knoweth this  
well enough2 that he could scarce keep  
you quiet this night in his snares1 but 
you would be ready to repent and beg for
 mercy1 and resolve on a new life1      
before to-morrow1 if you were but sure  
that you are yet in a state of          

condemnation4 ,and therefore he doth all
 he can to hide your sin and danger from
 your eyes1 and to quiet you with the   
conceit1 that though you are sinners1   
yet you are penitent1 pardoned1 and     
safe4  ,well1 sirs1 there can be no harm
 in knowing the truth4 ,and therefore   
will you but try yourselves1 whether you
 are unsanctified or not8 ,you were     
baptized into the name of the ,holy     
,ghost as your ,sanctifier2 and if now  
you neglect or mock at sanctification1  
what do you but deride your baptism1 or 
neglect that which is its sense and end8
 ,it doth not so much concern you to    
know that you live the life of nature1  
as to know whether sanctification have  
made you spiritually alive to ,god4     
,and let me tell you this to your       
encouragement1 that we do not call you  
to know that you are unconverted1 and   
unpardoned1 and miserable1 as men that  
have no remedy1 but must sit down in    
despair1 and be tormented with the      
fore-knowledge of your endless pains    

before the time4 ,no2 it is but that you
 may speedily and thankfully accept of  
,christ1 the full remedy1 and turn to   
,god1 and quickly get out of your sin   
and terror1 and enter into a life of    
safety and of peace4 ,we desire not your
 continuance in that life which tendeth 
to despair and horror3 we would have you
 out of it1 if it were in our power1    
before to-morrow2 and therefore it is   
that we would have you understand what  
danger you are in1 that you may go no   
further1 but speedily turn back1 and    
seek for help4 ,and ,i hope there is no 
hurt1 though there be some present      
trouble1 in such a discovery of your    
danger as this is4  ,well1 if you are   
but willing to know1 ,i shall help you a
 little to know what you are4           
,sidenote3 ,marks of an unconverted     
state4  #a4 ,if you are persecutors1 or 
haters1 deriders of men1 for being      
serious and diligent in the service of  
,god1 and fearful of sinning1 and       
because they go not with the multitude  

to do evil1 it is a certain sign that   
you are in a state of death3 yea1 if you
 love not such men1 and desire not      
rather to be such yourselves1 than to be
 the greatest of the ungodly4 ,see ,gal4
 iv4 #bi2 ,acts xxvi4 #aa2 #a ,tim4 i4  
#ac2 #a ,pet4 iv4 #b-e2 ,psal4 xv4 #d2  
#a ,john iii4 #h-ae2 ,john xiii4 #ce2   
,psal4 lxxxiv4 #aj4  #b4 ,if you love   
the world best1 and set your affections 
most on things below1 and mind most     
earthly things2 nay1 if you seek not    
first ,god's kingdom1 and the           
righteousness thereof2 and if your      
hearts be not in heaven1 and your       
affections set on the things that are   
above2 and you prefer not your hopes of 
life eternal before all the pleasures   
and prosperity of this world1 it is a   
certain sign that you are but worldly   
and ungodly men4 ,see this in ,matt4 vi4
 #ai-ba1 #cc2 ,phil4 iii4 #ah-bj2 ,col4 
iii4 #a-d2 ,psal4 lxxiii4 #be2 #a ,john 
ii4 #ae-ag2 ,james i4 #bg2 ,luke xii4   
#bj1 #ba2 xvi4 #be4  #c4 ,if your       

estimation1 belief1 and hopes1 of       
everlasting life through ,christ1 be not
 such1 as will prevail with you to deny 
yourselves1 and forsake father1 and     
mother1 and the nearest friends2 and    
house1 and land1 and life1 and all that 
you have1 for ,christ1 and for these    
hopes of a happiness hereafter1 you are 
no true christians1 nor in a state of   
saving grace4 ,see ,luke xiv4 #bf1 #cc2 
,matt4 x4 #cg-ci2 xiii4 #ba1 #bb4  #d4  
,if you have not been converted1        
regenerated1 and sanctified by the      
,spirit of ,jesus ,christ1 making you   
spiritual1 and causing you to mind the  
things of the ,spirit above the things  
of the flesh4 ,if this ,spirit be not in
 you1 and you walk not after it1 but    
after the flesh2 making provision for   
the flesh1 to satisfy its desires1 and  
preferring the pleasing of the flesh    
before the pleasing of ,god1 it is      
certain that you are in a state of      
death4 ,see ,matt4 xviii4 #c2 ,john iii4
 #c1 #e1 #f2 ,heb4 xii4 #ad2 ,rom4 viii4

 #a1 #e-ac2 xiii4 #ac1 #ad2 ,luke xvi4  
#ai1 #be2 xii4 #bj1 #ba2 ,heb4 xi4 #be1 
#bf2 #b ,cor4 iv4 #af-ah2 v4 #g2 ,rom4  
viii4 #ag1 #ah4  #e4 ,if you have any   
known sin which you do not hate1 and had
 not rather leave it than keep it1 and  
do not pray1 and strive1 and watch      
against it1 as far as you know and      
observe it2 but rather excuse it1 plead 
for it1 desire it1 and are loth to part 
with it1 so that your will is habitually
 more for it than against it1 it is a   
sign of an impenitent1 unrenewed heart4 
#a ,john iii4 #c-aj1 #bd2 ,gal4 v4 #af1 
#ai-be2 ,rom4 vii4 #bb1 #bd2 viii4 #ac2 
,luke xiii4 #c1 #e2 ,matt4 v4 #ai1 #bj2 
#b ,tim4 ii4 #ai2 ,psal4 v4 #e2 ,luke   
xiii4 #bg4  #f4 ,if you love not the    
word1 as it is a light discovering your 
sin and duty1 but only as it is a       
general truth1 or as it reproveth       
others3 if you love not the most        
searching preaching1 and would not know 
how bad you are1 and come not to the    
light1 that your deeds may be manifest1 

it is a sign that you are not children  
of the light1 but of the darkness1 ,john
 iii4 #ai-ba4  #g4 ,if the laws of your 
,creator and ,redeemer be not of        
greatest power and authority with you1  
and the will and word of ,god cannot do 
more with you1 than the word or will of 
any man2 and the threatenings and       
promises of ,god be not more prevalent  
with you1 than the threats or promises  
of any men1 it is a sign that you take  
not ,god for your ,god1 but in heart are
 atheists and ungodly men4 ,luke xix4   
#bg2 ,matt4 vii4 #ba-bc1 #bf2 ,dan4 iii4
 #af-ah2 vi4 #e1 #aj2 ,jer4 xvii4 #e1   
#f2 ,luke xii4 #d2 ,acts v4 #bi2 ,psal4 
xiv4 #a1 c4  #h4 ,if you have not1 in a 
deliberate covenant or resolution1      
devoted and given up yourselves to ,god 
as your ,father and felicity1 to ,jesus 
,christ as your only ,saviour1 and your 
,lord and ,king1 and to the ,holy ,ghost
 as your ,sanctifier1 to be made holy by
 him1 desiring that your heart and life 
should be perfectly conformed to the    

will of ,god1 and that you might know   
him1 and love him1 and enjoy him more2  
you are void of godliness and true      
christianity2 for this is the very      
covenant which you make in baptism1     
which you call your christening4 ,matt4 
xxviii4 #ai1 #bj2 #b ,cor4 viii4 #e2 #a 
,cor4 vi4 #ag2 ,john i4 #aj-ab2 ,gal4   
iv4 #f2 ,rom4 viii4 #ad1 #ae4  ,i have  
now plainly showed you1 and fully       
proved1 from the word of ,god1 by what  
infallible signs an ungodly man may know
 that he is ungodly1 if he will4 ,may   
you not know whether it be thus with    
you1 if you are willing to know8 ,may   
you not know1 if you will1 whether your 
desire and design of life be more for   
this world or that to come8 and whether 
heaven or earth be preferred and sought 
first8 and whether your fleshly         
prosperity and pleasure1 or your souls1 
be principally cared for and regarded8  
,may you not know1 if you will1 whether 
you love or loathe the serious          
worshippers of ,god8#bh and whether you 

had rather be delivered from your sins  
or keep them8 and whether your wills be 
more against them1 or for them8 and     
whether you love a holy life or not8 and
 whether you had rather be perfect in   
holiness and obedience to ,god1 or be   
excused from it1 and please the flesh8  
and whether you had rather be such a one
 as ,paul1 or as ,csar8 a persecuted    
saint in poverty and contempt1 or a     
persecuting conqueror or king8 ,may you 
not know1 if you will1 whether you love 
a searching ministry1 that telleth you  
of the worst1 and would not deceive you8
 ,may you not know1 whether you are     
resolvedly devoted and given up to ,god1
 the ,father1 ,son1 and ,holy ,ghost1 as
 your ,father and felicity1 your        
,saviour and your ,sanctifier2 and      
whether the scope1 design1 and business 
of your lives is more for ,god1 or for  
the flesh1 for heaven1 or earth2 and    
which it is that bears the sway1 and    
which it is that comes behind1 and hath 
but the leavings of the other1 or only  

so much as it can spare8 ,certainly     
these are things so near you1 and so    
remarkable in your hearts1 that you may 
come to the knowledge of them if you    
will4 ,but if you will not1 who can help
 it8  ,what a sottish cavil is it then  
of those ignorant men1 that ask us1 when
 we tell them of these things1 ,whether 
ever we were in heaven8 or ever saw the 
book of life8 and how we can tell who   
shall be saved1 and who shall be damned8
 ,if it were about a ,may-game this     
jesting were more seasonable2 but to    
talk thus distractedly about the matters
 of salvation and damnation1 and to make
 such a jest of the damning of souls1 is
 a kind of foolery that hath no excuse4 
,what though we never were in heaven8   
and never saw the book of life8 dost    
thou think ,i never saw the ,scriptures8
 ,why1 wretched sinner1 dost thou not   
know1 that ,christ came down from       
heaven1 to tell us who they be that     
shall come thither1 and who they be that
 shall be shut out8 ,and did he not know

 what he said8 ,is ,god the ,governor of
 the world1 and hath he not a law by    
which he governeth them8 and can ,i not 
tell by the law1 who they be that the   
,judge will condemn or save8 ,what else 
is the law made for1 but to be the rule 
of life1 and the rule of judgment8 ,read
 ,psal4 i4 and xv42 ,matt4 v4 vii4 and  
xxv41 and all the texts which ,i even   
now cited1 and see in them whether ,god 
hath not told you who they be that shall
 be saved1 and who they be that shall be
 condemned8 nay1 see whether this be not
 the very business of the word of ,god8 
,and do you think that he hath written  
in vain8 ,but some men have loved       
ignorance and ungodliness so long1 till 
the ,spirit of grace hath cast them off1
 and left them to the sottishness of    
their carnal minds1 so that they have   
eyes and see not1 and ears and hear not1
 and hearts and understand not4 ,but    
those that are willing and diligent to  
know their sin and duty1 in order to    
their recovery1 ,god will not let them  

search in vain1 nor hide the remedy from
 their eyes4  ,direct4 ,,ix4 ,when you  
have found yourselves in a state of sin 
and death1 understand and consider what 
a state that is4  ,it may be you will   
think it a tolerable condition1 and     
linger in it1 as if you were safe2 or   
delay your repentance1 as if it were a  
matter of no great haste2 unless you    
open your eyes1 and look round about    
you1 and see in how slippery a place you
 stand4 ,let me name some instances of  
the misery of an unregenerate1 graceless
 state1 and then judge of it as the word
 of ,god directs you4  #a4 ,as long as  
you are unconverted1 you must needs be  
loathsome and abominable to ,god4#bi    
,his holy nature is unreconcilable to   
sin1 and would be unreconcilable to     
sinners1 if it were not that he can     
cleanse and purify them4 ,did you know  
what sin is1 and know ,god's holiness1  
you would understand this much better4  
,your own averseness to ,god1 and your  
dislike of the holiness of his laws and 

servants1 might tell you what thoughts  
he hath of you4 ,he hateth all the      
workers of iniquity1 ,psal4 v4 #e4      
,indeed he taketh you for his enemies1  
and as such he will handle you1 if you  
be not converted4 ,i know many persons  
that are most deeply guilty1 especially 
men of honour and esteem in the world1  
would scorn to have this title given to 
themselves2 but verily ,god is not      
fearful of offending them1 nor so tender
 of their defiled honour1 as they are of
 their own1 or as they expect the       
preacher should be4 ,if those be the    
king's enemies that refuse his          
government and set up another1 then     
those are the enemies of ,god1 and of   
the ,redeemer1 and of the ,holy ,ghost1 
that set up the base concupiscence of   
their flesh1 and the honour and         
prosperity of this world1 and the will  
of man1 and refuse the government of    
,god their ,creator and ,redeemer1 and  
refuse the sanctifying teachings and    
operations of the ,holy ,ghost4 ,read   

,luke xix4 #bg4  ,some think it strange 
that any men should be called haters of 
,god2 and ,i believe you will find it   
hard to meet with that man that will    
confess it by himself1 till converting  
grace or hell constrain him4 ,and indeed
 if ,god himself had not charged men    
with that sin1 and called them by that  
name1 we should scarce have found belief
 or patience when we had endeavoured to 
convince the world of it4 ,entreat but  
the worst of men to repent of hating    
,god1 and try how they will take it4    
,yet they may read that name in         
,scripture1 ,rom4 i4 #cj2 ,psal4 lxxxi4 
#ae2 ,luke xix4 #ad4 ,did not the ,jews 
hate ,christ1 think you1 when they      
murdered him8 and when they hated all   
his followers for his sake8 ,matt4 x4   
#bb2 ,mark xiii4 #ac4 ,and doth not     
,christ say1 that they shall be hated   
for his sake1 not only of the ,jews1 but
 also of all nations1 and all men1      
,matt4 xxiv4 #i2 x4 #bb2 even by the    
world1 ,john xvii4 #ad2 xv4 #ag-ai1 c4  

,and this was a hating both ,christ and 
his ,father1 ,john xv4 #bc1 #bd4 ,but   
you will say1 it is not possible that   
any man can hate ,god4 ,i answer1 how   
then came the devils to hate him8 ,yea1 
every ungodly man hateth ,god3 indeed no
 man hateth him as good1 or as merciful 
to them2 but they hate him as holy and  
just1 as one that will not let them have
 the pleasure of sin1 without damning   
them2 as one engaged in justice to cast 
them into hell1 if they die without     
conversion2 and as one that hath made so
 pure and precise a law to govern them1 
and convinceth them of sin1 and calls   
them to that repentance and holiness    
which they hate4 ,why did the world hate
 ,christ himself8 ,he tells you1 ,john  
vii4 #g1 ,the world cannot hate you1 but
 me it hateth1 because ,i testify       
against it1 that the works thereof are  
evil4 ,john iii4 #ai1 ,this is the      
condemnation1 that light is come into   
the world1 and men loved darkness rather
 than light1 because their deeds were   

evil4 ,nay1 it is a wonder of blindness1
 that this ,god-hating world and age    
should not perceive that they are       
,god-haters1 while they hate his        
servants to the death1 and implacably   
rage against them1 and hate his holy    
ways and kingdom1 and bend all their    
power and interest in most of the       
kingdoms of the world1 against his      
interest and his people upon earth3     
while the devil fighteth his battles    
against ,christ through the world1 by   
their hands1 they will yet confess the  
devil's malice against ,god1 but deny   
their own2 as if he used their hands    
without their hearts4 ,well6 poor1      
wretched worms6 instead of denying your 
enmity to him1 lament it1 and know that 
he also taketh you for his enemies1 and 
will prove too hard for you when you    
have done your worst4 ,read ,psal4 ii4  
and tremble1 and submit4 ,this is       
especially the case of persecutors and  
open enemies2 but in their measure also 
of all that would not have him to reign 

over them4 ,and therefore ,christ came  
to reconcile us unto ,god1 and ,god to  
us2 and it is only the sanctified that  
are reconciled to him4 ,see ,col4 i4    
#ba2 ,phil4 iii4 #ah2 #a ,cor4 xv4 #be2 
,rom4 v4 #aj4 ,the carnal mind is enmity
 against ,god2 for it is not subject to 
the law of ,god2 nor indeed can be1     
,rom4 viii4 #g4 ,mark that text well4   
#b4 ,as long as you are unsanctified1   
you are unjustified and unpardoned3 you 
are under the guilt of all the sins that
 ever you committed3 every sinful       
thought1 word1 and deed1 of which the   
least deserveth hell1 is on your score1 
to be answered for by yourself3 and what
 this signifieth1 the threatenings of   
the law will tell you4 ,see ,acts xxvi4 
#ah2 ,mark iv4 #ab2 ,col4 i4 #ad4 ,there
 is no sin forgiven to an impenitent1   
unconverted sinner4  ,sidenote3 ,rom4   
viii4 #i4  #c4 ,and no wonder1 when the 
unconverted have no special interest in 
,christ4 ,the pardon and life that is   
given by ,god1 is given in and with the 

,son3 ,god hath given to us eternal     
life1 and this life is in his ,son3 he  
that hath the ,son1 hath life2 and he   
that hath not the ,son1 hath not life1  
#a ,john v4 #aj-ab4 ,till we are members
 of ,christ1 we have no part in the     
pardon and salvation purchased by him3  
and ungodly sinners are not his members4
 ,so that ,jesus ,christ1 who is the    
hope and life of all his own1 doth leave
 thee as he found thee3 and that is not 
the worst2 for1  #d4 ,it will be far    
worse with the impenitent rejecters of  
the grace of ,christ1 than if they had  
never heard of a ,redeemer4 ,for it     
cannot be1 that ,god having provided so 
precious a remedy for sinful1 miserable 
souls1 should suffer it to be despised  
and rejected1 without increased         
punishment4 ,was it not enough that you 
had disobeyed your great ,creator1 but  
you must also set light by a most       
gracious ,redeemer1 that offered you    
pardon1 purchased by his blood1 if you  
would but have come to ,god by him8     

,yea1 the ,saviour that you despised    
shall be himself your ,judge1 and the   
grace and mercy which you set so light  
by1 shall be the heaviest aggravation of
 your sin and misery4 ,for how shall you
 escape1 if you neglect so great        
salvation8 ,heb4 ii4 #c4 ,and of how    
much sorer punishment 7than the         
despisers of ,moses' law7 shall they be 
thought worthy1 who have trodden under  
foot the ,son of ,god1 c4 ,heb4 x4 #bi4 
#e4 ,the very prayers and sacrifice of  
the wicked are abominable to ,god       
7except such as contain their returning 
from their wickedness74 ,so that terror 
ariseth to you from that which you      
expect should be your help4 ,see ,prov4 
xv4 #h2 xxi4 #bg2 ,isa4 i4 #ac4  #f4    
,your common mercies do but increase    
your sin and misery 7till you return to 
,god73 your carnal hearts turn all to   
sin2 ,tit4 i4 #ae1 ,unto the pure all   
things are pure3 but unto them that are 
defiled1 and unbelieving1 is nothing    
pure3 but even their mind and conscience

 is defiled4  #g4 ,while you are        
unsanctified1 you are impotent1 and dead
 to any holy1 acceptable work3 when you 
should redeem your time1 and prepare for
 eternity1 and try your states1 or pray1
 or meditate1 or do good to others1 you 
have no heart to any such spiritual     
works3 your minds are biassed against   
them1 ,rom4 viii4 #g4 ,and it is not the
 excusable impotency of such1 as would  
do good1 but cannot3 but it is the      
malicious impotency of the wicked1 7the 
same with that of devils17 that cannot  
do good1 because they will not2 and will
 not1 because they have blind1          
malicious1 and ungodly hearts1 which    
makes their sin so much the greater1    
,tit4 i4 #af4  #h4 ,while you have      
unsanctified hearts1 you have at all    
times the seed and disposition unto     
every sin2 and if you commit not the    
worst1 it is because some providence    
restraining the tempter hindereth you4  
,no thanks to you that you do not daily 
commit idolatry1 blasphemy1 theft1      

murder1 adultery1 c4 ,it is in your     
hearts to do it1 when you have but      
temptation and opportunity2 and will be1
 till you are renewed by sanctifying    
grace4  #i4 ,till you are sanctified you
 are heirs of death and hell1#cj even   
under the curse1 and condemned already  
in point of law1 though judgment have   
not passed the final sentence4 ,see     
,john iii4 #ah1 #ai1 #cf4 ,and nothing  
is more certain1 than that you had been 
damned and undone for ever1 if you had  
died before you had been renewed by the 
,holy ,ghost2 and that yet this will be 
your miserable portion1 if you should   
die unsanctified4 ,think1 then1 what a  
life you have lived until now8 and think
 what it is to live any longer in such a
 case1 in which if you die1 you are     
certain to be damned4 ,conversion may   
save you1 but unbelief and self-flattery
 will not save you from this endless    
misery1 ,heb4 xii4 #ad2 ii4 #c2 ,matt4  
xxv4 #df4  #aj4 ,as long as you are     
unsanctified1 you are hasting to this   

misery3 sin is like to get more rooting2
 and your hearts to be more hardened1   
and at enmity with grace2 and ,god more 
provoked2 and the ,spirit more grieved2 
and you are every day nearer to your    
final doom1 when all these things will  
be more sensibly considered1 and better 
understood1 #b ,tim4 iii4 #ac2 #b ,pet4 
ii4 #c4  ,thus ,i have given you a brief
 account of the case of unrenewed souls1
 and but a brief one1 because ,i have   
done it before more largely4 7,treatise 
of ,conversion47  ,direct4 ,x4 ,when you
 have found out how sad a condition you 
are in1 consider what there is in sin to
 make you amends or repair your loss1   
that should be any hinderance to your   
conversion4  ,certainly you will not    
continue for nothing 7if you know it to 
be nothing7 in so dangerous and doleful 
a case as this4 ,and yet you do it for  
that which is much worse than nothing1  
not considering what you do4 ,sit down  
sometimes1 and well bethink you1 what   
recompence the world or sin will make   

you1 for your ,god1 your souls1 your    
hopes1 and all1 when they are lost and  
past recovery8 ,think what it will then 
avail or comfort you1 that once you were
 honoured1 and had a great estate2 that 
once you fared of the best1 and had your
 delicious cups1 and merry hours1 and   
sumptuous attire1 and all such          
pleasures4 ,think whether this will     
abate the horrors of death1 or put by   
the wrath of ,god1 or the sentence of   
your condemnation2 or whether it will   
ease a tormented soul in hell8 ,if not1 
think how small1 and short1 and silly a 
commodity and pleasure it is1 that you  
buy so dear2 and what a wise man can see
 in it1 that should make it seem worth  
the joys of heaven1 and worth your      
enduring everlasting torments4 ,what is 
it that is supposed worth all this8 ,is 
it the snare of preferment8 ,is it      
vexing riches8 ,is it befooling honours8
 ,is it distracting cares8 ,is it       
swinish luxury or lust8 ,is it beastly  
pleasures8 ,or what is it else that you 

will buy at so wonderful dear a rate8 ,o
 lamentable folly of ungodly men6 ,o    
foolish sinners6 unworthy to see ,god6  
and worthy to be miserable6 ,o strangely
 corrupted heart of man1 that can sell  
his ,maker1 his ,redeemer1 and his      
salvation1 at so base a price6  ,direct4
 ,,xi4 ,and when you are casting up your
 account1 as you put all that sin and   
the world will do for you in the one end
 of the scales1 so put into the other   
the comforts both of this life1 and of  
that to come1 which you must part with  
for your sins4  ,search the ,scriptures1
 and consider how happy the saints of   
,god are there described4 ,think what it
 is1 to have a purified1 cleansed soul2 
to be free from the slavery of the flesh
 and its concupiscence2 to have the     
sensitive appetite in subjection unto   
reason1 and reason illuminated and      
rectified by faith2 to be alive to ,god1
 and disposed and enabled to love and   
serve him2 to have access to him in     
prayer1 with boldness and assurance to  

be heard2 to have a sealed pardon of all
 our sins1 and an interest in ,christ1  
who will answer for them all and justify
 us2 to be the children of ,god1 and the
 heirs of heaven2 to have peace of      
conscience1 and the joyful hopes of     
endless joys2 to have communion with the
 ,father1 through the ,son1 by the      
,spirit1 and to have that ,spirit       
dwelling in us1 and working to our      
further holiness and joy2 to have       
communion with the saints2 and the help 
and comfort of all ,god's ordinances1   
and to be under his many precious       
promises1 and under his protection and  
provision in his family1 and to cast all
 our care upon him2 to delight ourselves
 daily in the remembrance and renewed   
experiences of his love1 and in our too 
little knowledge of him1 and love to    
him1 and in the knowledge of his ,son1  
and of the mysteries of the gospel2 to  
have all things work together for our   
good1 and to be able with joy to welcome
 death1 and to live as in heaven in the 

foresight of our everlasting happiness4 
,i would have orderly here given you a  
particular account of the privileges of 
renewed souls1 but that ,i have done so 
much in that already in my ,treatise of 
,conversion1 and ,saints' ,rest4 ,this  
taste may help you to see what you lose1
 while you abide in an unconverted      
state4  ,direct4 ,,xii4 ,when you have  
thus considered of the condition you are
 in1 consider also whether it be a      
condition to be rested in one day4  ,if 
you die unconverted1 you are past all   
hope2 for out of hell there is no       
redemption3#ca and certain you are to   
die ere long2 and uncertain whether it  
will be this night1 ,luke xii4 #bj4 ,you
 never lay down with assurance that you 
should rise again2 you never went out of
 doors with assurance to return2 you    
never heard a sermon with assurance that
 you should hear another2 you never drew
 one breath with assurance that you     
should draw another3 a thousand         
accidents and diseases are ready to stop

 your breath1 and end your time1 when   
,god will have it so4 ,and if you die   
this night in an unregenerate state1    
there is no more time1 or help1 or hope4
 ,and is this a case then for a wise man
 to continue in a day1 that can do any  
thing towards his own recovery8 ,should 
you delay another day or hour1 before   
you fall down at the feet of ,christ1   
and cry for mercy1 and return to ,god1  
and resolve upon a better course8 ,may  
,i not well say to thee1 as the angels  
unto ,lot1 ,gen4 xix4 #ae1 #ag1 #bb1    
,arise1 lest thou be consumed3 escape   
for thy life2 look not behind thee4     
,direct4 ,,xiii4 ',when thou art        
resolved1 past thy waverings and delays1
 give up thyself entirely and           
unreservedly to ,god the ,father1 ,son1 
and ,holy ,ghost1 as thy happiness1 thy 
,saviour1 and thy ,sanctifier1 in a     
hearty consent to the covenant of       
grace4'  ,this is thy christianity2 thy 
espousals with ,christ4 ,it is          
sacramentally done in baptism2 but till 

it be personally owned1 and heartily    
renewed by men at age1 they have no     
reason to be numbered with adult        
believers1 nor to dream of a part in the
 blessings of the covenant4 ,it is pity 
it is not made a more serious1 solemn   
work1 for men thus to renew their       
covenant with ,god4 7,for which ,i have 
written in a ,treatise of ,confirmation1
 but hitherto in vain47 ,however1 do it 
seriously thyself3 it is the greatest   
and weightiest action of thy life4  ,to 
this end1 peruse well the covenant of   
grace which is offered thee in the      
gospel3 understand it well4 ,in it ,god 
offereth1 notwithstanding thy sins1 to  
be thy reconciled ,god and ,father in   
,christ1 and to accept thee as a son1   
and an heir of heaven4  ,the ,son       
offereth to be thy ,saviour1 to justify 
thee by his blood and grace1 and teach  
thee1 and govern thee as thy ,head1 in  
order to thy everlasting happiness4 ,the
 ,holy ,spirit offereth to be thy       
,sanctifier1 ,comforter1 and ,guide1 to 

overcome all the enmity of the devil1   
the world1 and the flesh1 in order to   
the full accomplishment of thy          
salvation2 nothing is expected of thee1 
in order to thy title to the benefits of
 this covenant1 but deliberately1       
unfeignedly1 entirely to consent to it1 
and to continue that consent1 and       
perform what thou consentest to perform1
 and that by the help of the grace which
 will be given thee4 ,see1 therefore1   
that thou well deliberate of the matter1
 but without delays2 and count what thou
 shalt gain or lose by it4 ,and if thou 
find that thou art like to be a loser in
 the end1 and knowest of any better way1
 even take it1 and boast of it1 when    
thou hast tried the end2 but if thou art
 past doubt1 that there is no way but   
this1 despatch it resolutely and        
seriously4  ,and take heed of one thing1
 lest thou say1 ,why1 this is no more   
than every body knoweth1 and than ,i    
have done a hundred times1 to give up   
myself in covenant to ,god the ,father1 

,son1 and ,holy ,ghost4 ,dost thou know 
it1 and yet hast thou not done it8 ,or  
hast thou done it with thy lips1 and not
 unfeignedly with thy heart8 ,lament it 
as one of thy greatest sins1 that thou  
hast thus provokingly dallied with ,god2
 and admire his mercy1 that he will yet 
vouchsafe to enter into covenant with   
one1 that hath hypocritically profaned  
his covenant4 ,if thou hadst ever       
seriously thus covenanted and given up  
thyself to ,god1 thou wouldst not have  
neglected him by an ungodly life1 nor   
lived after to the devil1 the world1 and
 the flesh1 which were renounced4 ,i    
tell you1 the making of this christian  
vow and covenant with ,god in ,christ1  
is the act of greatest consequence of   
any in all thy life1 and to be done with
 the greatest judgment1 and reverence1  
and sincerity1 and foresight1 and firm  
resolution1 of any thing that ever thou 
dost4 ,and if it were done sincerely1 by
 all that do it ignorantly1 for fashion1
 only with the lips1 then all professed 

christians would be saved2 whereas now1 
the abusers of that holy name and       
covenant will have the deepest place in 
hell4 ,write it out on thy heart1 and   
put thy heart and hand to it resolvedly1
 and stand to thy consent1 and all is   
thine own3 conversion is wrought when   
this is done4  ,direct4 ,,xiv4 ,in      
present performance of thy covenant with
 ,god1 away with thy former sinful life2
 and see that thou sin wilfully no more2
 but as far as thou art able1 avoid the 
temptations which have deceived thee4   
,god will never be reconciled to thy    
sins3 if he be reconciled to thy person1
 it is as thou art justified by ,christ1
 and sanctified by the ,spirit3 he      
entertaineth thee as one that turneth   
with repentance from sin to him4 ,if    
thou wilfully or negligently go on in   
thy former course of sin1 thou showest  
that thou wast not sincerely resolved in
 thy covenant with ,god4  ,i know       
infirmities and imperfections will not  
be so easily cast off1 but will cleave  

to thee in thy best obedience1 till the 
day of thy perfection come4 ,but ,i     
speak of gross and wilful sin2 such as  
thou canst forbear1 if thou be but      
sincerely1 though imperfectly1          
willing4#cb  ,hast thou been a profane  
swearer or curser1 or used to take      
,god's name in vain1 or used to         
backbiting1 slandering1 lying1 or to    
ribald1 filthy talk8 ,it is in thy power
 to forbear these sins1 if thou be but  
willing4 ,say not1 ,i fall into them    
through custom before ,i am aware2 for  
that is a sign that thou art not        
sincerely willing to forsake them4 ,if  
thou wert truly penitent1 and thy will  
sincerely opposite to these sins1 thou  
wouldst be more tender and fearful to   
offend1 and resolved against them1 and  
make a greater matter of them1 and abhor
 them1 and not commit them1 and say1 ,i 
did it before ,i was aware2 no more than
 thou wouldst spit in the face of thy   
father1 or curse thy mother1 or slander 
thy dearest friend1 or speak treason    

against the king1 and say1 ,i did it    
through custom before ,i was aware4 ,sin
 will not be so played with by those    
that have been soundly humbled for it1  
and resolved against it4  ,hast thou    
been a drunkard1 or tippler1 spending   
thy precious hours in an ale-house1     
prating over a pot1 in the company of   
foolish1 tempting sinners8 ,it is in thy
 power1 if thou be truly willing1 to do 
so no more4 ,if thou love and choose    
such company1 and places1 and actions1  
and discourse1 how canst thou say thou  
art willing to forsake them1 or that thy
 heart is changed8 ,if thou do not love 
and choose them1 how canst thou commit  
them1 when none compels thee8 ,no one   
carrieth thee to the place2 no one      
forceth thee to sin2 if thou do it1 it  
is because thou wilt do it1 and lovest  
it4 ,if thou be in good earnest with    
,god1 and wilt be saved indeed1 and art 
not content to part with heaven for thy 
cups and company1 away with them        
presently1 without delay4  ,hast thou   

lived in wantonness1 fornication1       
uncleanness1 gluttony1 gaming1 pastimes1
 sensuality1 to the pleasing of thy     
flesh1 while thou hast displeased ,god8 
,o bless the patience and mercy of the  
,lord1 that thou wast not cut off all   
this while1 and damned for thy sin      
before thou didst repent6 ,and1 as thou 
lovest thy soul1 delay no longer2 but   
make a stand1 and go no further1 not one
 step further in the way which thou     
knowest leads to hell4 ,if thou knowest 
that this is the way to thy damnation1  
and yet wilt go on1 what pity dost thou 
deserve from ,god or man8  ,if thou have
 been a covetous worldling1 or an       
ambitious seeker of honour or preferment
 in the world1 so that thy gain1 or     
rising1 or reputation1 hath been the    
game which thou hast followed1 and hath 
taken thee up instead of ,god and life  
eternal2 away now with these known      
deceits1 and hunt not after vanity and  
vexation4 ,thou knowest beforehand what 
it will prove when thou hast overtaken  

it1 and hast enjoyed all that it can    
yield thee2 and how useless it will be  
as to thy comfort or happiness at last4 
,surely1 if men were willing1 they are  
able to forbear such sins1 and to make a
 stand1 and look before them1 to prevent
 their misery3 therefore ,god thus      
pleads with them1 ,isa4 i4 #af-ah1 ,wash
 you1 make you clean1 put away the evil 
of your doings from before mine eyes2   
cease to do evil1 learn to do well1 c4  
,isa4 lv4 #b1 #c1 ,wherefore do ye spend
 money for that which is not bread8 and 
your labour for that which satisfieth   
not8 ,hearken diligently unto me1 and   
eat ye that which is good1 and let your 
soul delight itself in fatness4 ,incline
 your ear1 and come unto me3 hear1 and  
your soul shall live1 and ,i will make  
an everlasting covenant with you4 ,ver4 
#f1 #g1 ,seek ye the ,lord while he may 
be found2 call ye upon him while he is  
near4 ,let the wicked forsake his way1  
and the unrighteous man his thoughts2   
and let him return unto the ,lord1 and  

he will have mercy upon him1 and to our 
,god1 for he will abundantly pardon4    
,christ supposeth that the foresight of 
judgment may restrain men from sin1 when
 he saith1 ,sin no more1 lest a worse   
thing come unto thee1 ,john v4 #ad1 and 
viii4 #aa4 ,can the presence of men     
restrain a fornicator2 and the presence 
of the judge restrain a thief1 yea1 or  
the foresight of the assizes8 ,and shall
 not the presence of ,god1 with the     
foresight of judgment and damnation1    
restrain thee8 ,remember1 that          
impenitent sin and damnation are        
conjoined4 ,if you will cause one1 ,god 
will cause the other4 ,choose one1 and  
you shall not choose whether you shall  
have the other4 ,if you will have the   
serpent1 you shall have the sting4      
,direct4 ,,xv4 ,if thou have sincerely  
given up thyself to ,god1 and consented 
to his covenant1 show it1 by turning the
 face of thy endeavours and conversation
 quite another way1 and by seeking      
heaven more fervently and diligently    

than ever thou soughtest the world1 or  
fleshly pleasures4  ,holiness consisteth
 not in a mere forbearance of a sensual 
life1 but principally in living unto    
,god4 ,the principle or heart of        
holiness is within1 and consisteth in   
the love of ,god1 and of his word1 and  
ways1 and servants1 and honour1 and     
interest in the world1 and in the soul's
 delight in ,god1 and the word and ways 
of ,god1 and in its inclination towards 
him1 and desire after him1 and care to  
please him1 and lothness to offend him4 
,the expression of it in our lives1     
consisteth in the constant1 diligent    
exercise of this internal life1         
according to the directions of the word 
of ,god4 ,if thou be a believer1 and    
hast subjected thyself to ,god1 as thy  
absolute ,sovereign1 ,king1 and ,judge1 
it will then be thy work to obey and    
please him1 as a child his father1 or a 
servant his master1 ,mal4 i4 #f4 ,do you
 think that ,god will have servants1 and
 have nothing for them to do8 ,will one 

of you commend or reward your servant   
for doing nothing1 and take it at the   
year's end for a satisfactory answer or 
account1 if he say1 ,i have done no     
harm8 ,god calleth you not only to do no
 harm1 but to love and serve him with   
all your heart1 and soul1 and might4 ,if
 you have a better master than you had  
before1 you should do more work than you
 did before4 ,will you not serve ,god   
more zealously than you served the      
devil8 ,will you not labour harder to   
save your souls than you did to damn    
them8 ,will you not be more zealous in  
good1 than you were in evil8 ,what fruit
 had ye then in those things whereof ye 
are now ashamed8 for the end of those   
things is death4 ,but now being made    
free from sin1 and become servants to   
,god1 ye have your fruit unto holiness1 
and the end everlasting life1 ,rom4 vi4 
#ba1 #bb4 ,if you are true believers1   
you have now laid up your hopes in      
heaven1 and therefore will set          
yourselves to seek it1 as worldlings set

 themselves to seek the world4 ,and a   
sluggish wish1 with heartless1 lazy1    
dull endeavours1 is no fit seeking of   
eternal joys4 ,a creeping pace beseemeth
 not a man that is in the way to heaven2
 especially who went faster in the way  
to hell4 ,this is not running as for our
 lives4 ,you may well be diligent and   
make haste1 where you have so great     
encouragement and help1 and where you   
may expect so good an end1 and where you
 are sure you shall never1 in life or   
death1 have cause to repent of any of   
your just endeavours2 and where every   
step of your way is pure1 and clean1 and
 delectable1 and paved with mercies1 and
 fortified and secured by divine        
protection2 and where ,christ is your   
conductor1 and so many have sped so well
 before you1 and the wisest and best in 
the world are your companions4 ,live    
then as men that have changed their     
master1 their end1 their hopes1 their   
way1 and work4 ,religion layeth not men 
to sleep1 though it be the only way to  

rest4 ,it awakeneth the sleepy soul to  
higher thoughts1 and hopes1 and labours1
 than ever it was well acquainted with  
before4 ,he that is in ,christ1 is a new
 creature2 old things are passed away2  
behold1 all things are become new1 #b   
,cor4 v4 #ag4 ,you never sought that    
which would pay for all your cost and   
diligence till now2 you never were in a 
way that you might make haste in1       
without repenting of your haste1 till   
now4 ,how glad should you be that mercy 
hath brought you into the right way1    
after the wanderings of such a sinful   
life6#cc ,and your gladness and         
thankfulness should now be showed1 by   
your cheerful diligence and zeal4 ,as   
,christ did not raise up ,lazarus from  
the dead1 to do nothing1 or live to     
little purpose 7though the ,scripture   
giveth us not the history of his life72 
so did he not raise you from the death  
of sin1 to live idly1 or to be          
unprofitable in the world4 ,he that     
giveth you his ,spirit1 to be a         

principle of heavenly life within you1  
expecteth that you stir up the gift that
 he hath given you1 and live according  
to that heavenly principle4  ,direct4   
,,xvi4 ,engage thyself in the cheerful1 
constant use of the means and helps     
appointed by ,god1 for thy confirmation 
and salvation4  ,he can never expect to 
attain the end1 that will not be        
persuaded to use the means4 ,of         
yourselves you can do nothing4 ,god     
giveth his help1 by the means which he  
hath appointed and fitted to your help4 
,of the use of these1 ,i shall treat    
more fully afterwards2 ,i am now only to
 name them to thee1 that thou mayst know
 what it is that thou hast to do4#cd    
#a4 ,that you must hear or read the word
 of ,god1 and other good books which    
expound it and apply it1 ,i showed you  
before4 ,the new-born christian doth    
incline to this1 as the new-born child  
doth to the breast2 #a ,pet4 ii4 #a1 #b1
 ,laying aside all malice1 and guile1   
and hypocrisies1 and envies1 and all    

evil speakings1 as new-born babes1      
desire the sincere milk of the word1    
that ye may grow thereby4 ,psal4 i4 #b1 
#c1 the blessed man's delight is in the 
law of the ,lord1 and therein doth he   
meditate day and night4  #b4 ,another   
means is the public worshipping of ,god 
in communion with his church and people4
 ,besides the benefit of the word there 
preached1 the prayers of the church are 
effectual for the members2 and it       
raiseth the soul to holy joys1 to join  
with well ordered assemblies of the     
saints1 in the praises of the ,almighty4
 ,the assemblies of holy worshippers of 
,god1 are the places of his delight1 and
 must be the places of our delight4     
,they are most like to the celestial    
society1 that sound forth the praises of
 the glorious ,jehovah1 with purest     
minds and cheerful voice4 ,in his temple
 doth every one speak of his glory1     
,psal4 xxix4 #i4 ,in such a choir1 what 
soul will not be rapt up with delight1  
and desire to join in the concert and   

harmony8 ,in such a flame of united     
desires and praises1 what soul so cold  
and dull that will not be inflamed1 and 
with more than ordinary facility and    
alacrity fly up to ,god8  #c4 ,another  
means is private prayer unto ,god4 ,when
 ,god would tell ,ananias that ,paul was
 converted1 he saith of him1 ,behold1 he
 prayeth1 ,acts ix4 #aa4 ,prayer is the 
breath of the new creature4 ,the spirit 
of adoption given to every child of ,god
 is a spirit of prayer1 and teacheth    
them to cry1 ,abba1 ,father1 and helpeth
 their infirmities2 when they know not  
what to pray for as they ought1 and when
 words are wanting1 it 7as it were7     
intercedeth for them with groans1 which 
they cannot express in words1 ,gal4 iv4 
#f2 ,rom4 viii4 #ae1 #bf1 #bg4 ,and ,god
 knoweth the meaning of the ,spirit in  
those groans4 ,the first workings of    
grace are in desires after grace1       
provoking the soul to fervent prayer1 by
 which more grace is speedily obtained4 
,ask1 then1 and ye shall have2 seek1 and

 ye shall find2 knock1 and it shall be  
opened to you1 ,luke xi4 #i4  #d4       
,another means to be used is confession 
of sin2 not only to ,god1 7for so every 
wicked man may do1 because he knoweth   
that ,god is already acquainted with it 
all1 and this is no addition to his     
shame3 he so little regardeth the eye of
 ,god1 that he is more ashamed when it  
is known to men17 but in three cases    
confession must be made also to man4 #a4
 ,in case you have wronged man1 and are 
thus bound to make him satisfaction3 as 
if you have robbed him1 defrauded him1  
slandered him1 or borne false witness   
against him4 #b4 ,in case you are       
children or servants1 that are under the
 government of parents or masters1 and  
are called by them to give an account of
 your actions3 you are bound then to    
give a true account4 #c4 ,in case you   
have need of the counsel or prayers of  
others1 for the settling of your        
consciences in peace3 in this case1 you 
must so far open your case to them1 as  

is necessary to their effectual help for
 your recovery2 for if they know not the
 disease1 they will be unfit to apply   
the remedy4 ,in these cases1 it is true1
 that he that covereth his sins shall   
not prosper3 but he that confesseth and 
forsaketh them1 shall have mercy1 ,prov4
 xxviii4 #ac4  #e4 ,another means to be 
used1 is the familiar company and holy  
converse with humble1 sincere1          
experienced christians4 ,the ,spirit    
that is in them1 and breatheth and      
acteth by them1 will kindle the like    
holy flames in you4 ,away with the      
company of idle1 prating1 sensual men1  
that can talk of nothing but their      
worldly wealth1 or business1 or their   
reputations1 or their appetites and     
lusts2 associate yourselves with them   
that go the way to heaven1 if you       
resolve yourselves to go in it4 ,o what 
a deal of difference will you find      
between these two sorts of companions6  
,the one sort1 if you have any thoughts 
of repentance1 would stifle them1 and   

laugh you out of the use of your reason1
 into their own distracted mirth and    
dotage3 and if you have any serious     
thoughts of your salvation1 or any      
inclinations to repent and be wise1 they
 will do much to divert them1 and hold  
you in the power and snares of ,satan1  
till it be too late3 if you have any    
zeal1 or heavenly-mindedness1 they will 
do much to quench it1 and fetch down    
your minds to earth again4 ,the other   
sort will speak of things of so great   
weight and moment1 and that with        
seriousness and reverence1 as will tend 
to raise and quicken your souls2 and    
possess you with a taste of the heavenly
 things which they discourse of2 they   
will encourage you by their own         
experiences1 and direct you by that     
truth which hath directed them1 and     
zealously communicate what they have    
received3 they will pray for you1 and   
teach you how to pray3 they will give   
the example of holy1 humble1 obedient   
lives1 and lovingly admonish you of your

 duties1 and reprove your sins4 ,in a   
word1 as the carnal mind doth savour the
 things of the flesh1 and is enmity     
against ,god1 the company of such will  
be a powerful means to infect you with  
their plague1 and make you such1 if you 
were escaped from them2 much more to    
keep you such1 if you are not escaped3  
and as they that are spiritual1 do mind 
the things of the ,spirit1 so their     
converse tendeth to make you            
spiritually-minded1 as they are1 ,rom4  
viii4 #g1 #h4 ,though there are some    
useful qualities and gifts in some that 
are ungodly1 and some lamentable faults 
in many that are spiritual2 yet         
experience will show you so great a     
difference between them in the main1 in 
heart and life1 as will make you the    
more easily believe the difference that 
will be between them in the life to     
come4  #f4 ,another means is serious    
meditation on the life to come1 and the 
way thereto2 which though all cannot    
manage so methodically as some1 yet all 

should in some measure and season be    
acquainted with it4  #g4 ,the last means
 is1 to choose some prudent1 faithful   
guide and counsellor for your soul1#ce  
to open those cases to which are not fit
 for all to know1 and to resolve and    
advise you in cases that are too hard   
for you3 not to lead you blindfold after
 the interest of any seduced or         
ambitious men1 nor to engage you to his 
singular conceits1 against the          
,scripture or the church of ,god2 but to
 be to your soul1 as a physician to your
 body1 or a lawyer to your estates1 to  
help you where they are wiser than you1 
and where you need their helps4         
,resolve now1 that instead of your idle 
company and pastime1 your excessive     
cares and sinful pleasures1 you will    
wait on ,god in the seasonable use of   
these his own appointed means2 and you  
will find1 that he hath appointed them  
not in vain1 and that you shall not lose
 your labour4  ,direct4 ,,xvii4 ,that in
 all this you may be sincere1 and not   

deceived by a hypocritical change1 be   
sure that ,god be all your confidence1  
and all your hopes be placed in heaven2 
and that there be no secret reserve in  
your hearts1 for the world and flesh2   
and that you divide not your hearts     
between ,god and the things below1 nor  
take up with the religion of a          
hypocrite1 which giveth ,god what the   
flesh can spare4  ,when the devil cannot
 keep you from a change and reformation1
 he will seek to deceive you with a     
superficial change and half reformation1
 which goeth not to the root1 nor doth  
recover the heart to ,god1 nor deliver  
it entirely to him4 ,if he can by a     
partial1 deceitful change1 persuade you 
that you are truly renewed and          
sanctified1 and fix you there that you  
go no further1 you are as surely his1 as
 if you had continued in your grosser   
sins4 ,and1 of all other1 this is the   
most common and dangerous cheat of      
souls1 when they think to halve it      
between ,god and the world1 and to      

secure their fleshly interest of        
pleasure and prosperity1 and their      
salvation too2 and so they will needs   
serve ,god and mammon4  ,sidenote3 ,the 
full description of a false conversion1 
and of a hypocrite4  ,this is the true  
character of a self-deceiving           
hypocrite4#cf ,he is neither so fully   
persuaded of the certain truth of the   
,scripture and the life to come1 nor yet
 so mortified to the flesh and the      
world1 as to take the joys of heaven for
 his whole portion1 and to subject all  
his worldly prosperity and hopes        
thereunto1 and to part with all things  
in this world1 when it is necessary to  
the securing of his salvation3 and      
therefore he will not lose his hold of  
present things1 nor forsake his worldly 
interest for ,christ1 as long as he can 
keep it4 ,nor will he be any further    
religious1 than may stand with his      
bodily welfare2 resolving never to be   
undone by his godliness2 but in the     
first place to save himself1 and his    

prosperity in the world1 as long as he  
can3 and therefore he is truly a carnal1
 worldly-minded man2 being denominated  
from what is predominant in him4 ,and   
yet1 because he knoweth that he must    
die1 and for aught he knows1 he may then
 find1 against his will1 that there is  
another life which he must enter upon2  
lest the gospel should prove true1 he   
must have some religion3 and therefore  
he will take up as much as will stand   
with his temporal welfare1 hoping that  
he may have both that and heaven        
hereafter2 and he will be as religious  
as the predominant interest of the flesh
 will give him leave4 ,he is resolved   
rather to venture his soul1 than to be  
here undone3 and that is his first      
principle4 ,but he is resolved to be as 
godly as will stand with a worldly1     
fleshly life3 that is his second        
principle4 ,and he will hope for heaven 
as the end of such a way as this3 that  
is his third4 ,therefore he will place  
most of his religion in those things    

which are most consistent with          
worldliness and carnality1 and will not 
cost his flesh too dear2 as in being of 
this or that opinion1 church1 or party1 
7whether papist1 protestant1 or some    
smaller party17 in adhering to that     
party and being zealous for them1 in    
acquiring and using such parts and      
gifts1 as may make him highly esteemed  
by others2 and in doing such good works 
as cost him not too dear2 and in        
forbearing such sins as would procure   
his disgrace and shame1 and cost his    
flesh dearer to commit them1 than       
forbear them2 and such other as his     
flesh can spare3 this is his fourth     
principle4 ,and he is resolved1 when    
trial calleth him to part with ,god and 
his conscience1 or with the world1 that 
he will rather let go ,god and          
conscience1 and venture upon the pains  
hereafter1 which he thinks to be        
uncertain1 than to run upon a certain   
calamity or undoing here2 at least1 he  
hath no resolution to the contrary1     

which will carry him out in a day of    
trial3 this is his fifth principle4 ,and
 his sixth principle is1 ,that yet he   
will not torment himself1 or blot his   
name1 with confessing himself a         
temporizing worldling1 resolved to turn 
any way to save himself4 ,and therefore 
he will be sure to believe nothing to be
 truth and duty that is dangerous2 but  
will furnish himself with arguments to  
prove that it is not the will of ,god2  
and that sin is no sin3 yea1 perhaps1   
conscience and duty shall be pleaded for
 his sin3 it shall be out of tenderness1
 and piety1 and charity to others1 that 
he will sin2 and will charge them to be 
the sinners that comply not1 and do not 
wickedly as well as he4 ,he will be one 
that shall first make a controversy of  
every sin which his flesh calls         
necessary1 and of every duty which his  
flesh counts intolerably dear2 and then1
 when it is a controversy1 and many     
reputed wise1 and some reputed good1 are
 on his side1 he thinks he is on equal  

terms with the most honest and sincere3 
he hath got a burrow for his conscience 
and his credit3 he will not believe     
himself to be a hypocrite1 and no one   
else must think him one1 lest they be   
uncharitable2 for then the censure must 
fall on the whole party2 and then it is 
sufficient to defend his reputation of  
piety to say1 ,though we differ in      
opinion1 we must not differ in          
affection1 and must not condemn each    
other for such differences 7a very great
 truth where rightly applied47 ,but what
 is it1 ,o hypocrite1 that makes thee   
differ in cases where thy flesh is      
interested1 rather than in any other8   
and why wast thou never of that mind    
till now that thy worldly interest      
requireth it8 and how cometh it to pass1
 that thou art always on the self-saving
 opinion8 and whence is it that thou    
consultest with those only that are of  
the opinion which thou desirest should  
be true1 and either not at all1 or      
partially and slightly1 with those that 

are against it8 ,wast thou ever         
conscious to thyself1 that thou hast    
accounted what it might cost thee to be 
saved1 and reckoned on the worst1 and   
resolved in the strength of grace to go 
through all8 ,didst thou ever meddle    
with much of the self-denying part of   
religion1 or any duties that would cost 
thee dear8 ,may not thy conscience tell 
thee1 that thou never didst believe that
 thou shouldst suffer much for thy      
religion2 that is1 thou hadst a secret  
purpose to avoid it8  ,o sirs6 take     
warning from the mouth of ,christ1 who  
hath so oft and plainly warned you of   
this sin and danger6 and told you how   
necessary self-denial1 and a suffering  
disposition is1 to all that are his     
disciples2 and that the worldly1 fleshly
 principle1 predominant in the          
hypocrite1 is manifest by his           
self-saving course3 he must take up his 
cross1 and follow him in a conformity to
 his sufferings1 that will indeed be his
 disciple4 ,we must suffer with him1 if 

we will reign with him1 ,rom4 viii4 #ag1
 #ah4 ,matt4 xiii4 #bj-bb1 ,he that     
received the seed in stony places1 the  
same is he that heareth the word1 and   
anon with joy receiveth it1 yet hath he 
not the root in himself1 but dureth for 
a while2 for when tribulation or        
persecution ariseth because of the word1
 by and by he is offended4 ,he also that
 received seed among the thorns1 is he  
that heareth the word1 and the care of  
this world1 and the deceitfulness of    
riches1 choke the word1 and he becometh 
unfruitful4 ,if thou have not taken     
heaven for thy part1 and art not        
resolved to let go all that would keep  
thee from it1 ,i must say to thy        
conscience1 as ,christ to one of thy    
predecessors1 ,luke xviii4 #bb1 ,yet    
lackest thou one thing1 and such a one1 
as thou wilt find of flat necessity to  
thy salvation4 ,and it is likely some   
trying time1 even in this life1 will    
detect thine hypocrisy1 and make thee go
 away sorrowful1 for thy riches' sake1  

as he1 ver4 #bc4 ,if godliness with     
contentment seem not sufficient gain to 
thee1 thou wilt make thy gain go instead
 of godliness2 that is1 thy gain shall  
be next thy heart1 and have the         
precedency which godliness should have1 
and thy gain shall choose thee thy      
religion1 and overrule thy conscience1  
and sway thy life4  ,o sirs6 take       
warning by the apostates1 and           
temporizing hypocrites1 that have looked
 behind them1 and1 with ,demas1 for the 
world forsaken their duty1 and are set  
up by justice as pillars of salt1 for   
your warning and remembrance4 ,and as   
ever you would make sure work in turning
 to ,god1 and escape the too late       
repentance of the hypocrite1 see that   
you go to the root1 and resign the world
 to the will of ,god1--and reckon what  
it may cost you to be followers of      
,christ1--and look not after any        
portion1 but the favour of ,god and life
 eternal1--and see that there be no     
secret reserve in your hearts for your  

worldly interest or prosperity1--and    
think not of halving it between ,god and
 the world1 nor making your religion    
compliant with the desires and interest 
of the flesh4 ,take ,god as enough for  
you1 yea1 as all1 or else you take him  
not as your ,god4  ,direct4 ,,xviii4 ,if
 you would prove true converts1 come    
over to ,god1 as your ,father and       
felicity1 with desire and delight1 and  
close with ,christ1 as your only        
,saviour1 with thankfulness and joy2 and
 set upon the way of godliness with     
pleasure and alacrity1 as your exceeding
 privilege1 and the only way of profit1 
honour1 and content3 and do it not as   
against your wills1 as those that had   
rather do otherwise if they durst1 and  
account the service of ,god an          
unsuitable and unpleasant thing4  ,you  
are never truly changed1 till your      
hearts be changed2 and the heart is not 
changed1 till the will or love be       
changed4 ,fear is not the man2 but      
usually is mixed with unwillingness and 

dislike1 and so is contrary to that     
which is indeed the man4 ,though fear   
may do much for you1 it will not do     
enough3 it is oft more sensible than    
love1 even in the best1 as being more   
passionate and violent2 but yet there is
 no more acceptableness in all1 than    
there is will or love4#cg ,god sent not 
soldiers1 or inquisitors1 or            
persecutors1 to convert the world by    
working upon their fear1 and driving    
them upon that which they take to be a  
mischief to them3 but he sent poor      
preachers1 that had no matter of worldly
 fears or hopes to move their auditors  
with2 but had authority from ,christ to 
offer them eternal life2 and who were to
 convert the world by proposing to them 
the best and most desirable condition1  
and showing them where is the true      
felicity1 and proving the certainty and 
excellency of it to them1 and working   
upon their love1 desire1 and hope3 ,god 
will not be your ,god against your      
wills1 while you esteem him as the      

devil1 that is only terrible and hurtful
 to you1 and take his service for a     
slavery1 and had rather be from him1 and
 serve the world and the flesh1 if it   
were not for fear of being damned4 ,he  
will be feared as great1 and holy1 and  
just2 but he will also be loved as good1
 and holy1 and merciful1 and every way  
suited to be the felicity and rest of   
souls4 ,if you take not ,god to be      
better than the creature1 7and better to
 you17 and heaven to be better for you  
than earth1 and holiness than sin1 you  
are not converted2 but if you do1 then  
show it by your willingness1 alacrity1  
and delight4 ,serve him with gladness   
and cheerfulness of heart1 as one that  
hath found the way of life1 and never   
had cause of gladness until now4 ,if you
 see your servant do all his work with  
groans1 and tears1 and lamentations1 you
 will not think he is well pleased with 
his master and his work4 ,come to ,god  
willingly with your hearts1 or you come 
not to him indeed at all4 ,you must     

either make him and his service your    
delight1 or at least your desire2 as    
apprehending him most fit to be your    
delight1 so far as you enjoy him4       
,direct4 ,,xix4 ,remember still that    
conversion is the turning from your     
carnal selves to ,god2 and therefore    
that it engageth you in a perpetual     
opposition to your own corrupt conceits 
and wills1 to mortify and annihilate    
them1 and captivate them wholly to the  
holy word and will of ,god4  ,think not 
that your conversion despatcheth all    
that is to be done in order to your     
salvation4 ,no1 it is but the beginning 
of your work1 that is1 of your delight  
and happiness2 you are but engaged by it
 to that which must be performed        
throughout all your lives2 it entereth  
you into the right way1 not to sit down 
there1 but to go on till you come to the
 desired end4 ,it entereth you into     
,christ's army1 that afterwards you may 
there win the crown of life2 and the    
great enemy that you engage against1 is 

yourselves4 ,there will still be a law  
in your members1 rebelling against the  
law that the ,holy ,ghost hath put into 
your minds3 your own conceits and your  
own wills are the great rebels against  
,christ1 and enemies of your            
sanctification4 ,therefore it must be   
your resolved daily work to mortify     
them1 and bring them clean over to the  
mind and will of ,god1 which is their   
rule and end4 ,if you feel any conceits 
arising in you that are contrary to the 
,scripture1 and quarrel with the word of
 ,god1 suppress them as rebellious1 and 
give them not liberty to cavil with your
 ,maker1 and malapertly dispute with    
your ,governor and ,judge2 but silence  
it1 and force it reverently to submit4  
,if you feel any will in you contrary to
 your ,creator's will1 and that there is
 something which you would have or do1  
which ,god is against1 and hath forbid  
you1 remember now how great a part of   
your work it is1 to fly for help to the 
,spirit of grace1 and to destroy all    

such rebellious desires4 ,think it not  
enough1 that you can bear the denial of 
those desires2 but presently destroy the
 desires themselves4 ,for if you let    
alone the desires1 they may at last lay 
hold upon their prey1 before you are    
aware3 or if you should be guilty of    
nothing but the desires themselves1 it  
is no small iniquity2 being the         
corruption of the heart1 and the        
rebellion and adultery of the principal 
faculty1 which should be kept loyal and 
chaste to ,god4 ,the crossness of thy   
will to the will of ,god1 is the sum of 
all the impiety and evil of the soul2   
and the subjection and conformity of thy
 will to his1 is the heart of the new   
creature1 and of thy rectitude and      
sanctification4 ,favour not therefore   
any self-conceitedness or               
self-willedness1 nor any rebelliousness 
against the mind and will of ,god1 any  
more than you would bear with the       
disjointing of your bones1 which will be
 little for your ease or use1 till they 

are reduced to their proper place4      
,direct4 ,,xx4 ,lastly1 ,be sure that   
you renounce all conceit of             
self-sufficiency or merit in any thing  
you do1 and wholly rely on the ,lord    
,jesus ,christ1 as your ,head1 and      
,life1 and ,saviour1 and ,intercessor   
with the ,father4  ,remember that       
without him ye can do nothing1 ,john xv4
 #e4 ,nor can any thing you do be       
acceptable to ,god1 any other way than  
in him1 the beloved ,son1 in whom he is 
well pleased4 ,as your persons had never
 been accepted but in him1 no more can  
any of your services4 ,all your         
repentings1 if you had wept out your    
eyes for sin1 would not have satisfied  
the justice of ,god1 nor procured you   
pardon and justification1 without the   
satisfaction and merit of ,christ4 ,if  
he had not first taken away the sins of 
the world1 and reconciled them so far to
 ,god1 as to procure and tender them the
 pardon and salvation contained in his  
covenant1 there had been no place for   

your repentance1 nor faith1 nor prayers1
 nor endeavours1 as to any hope of your 
salvation4 ,your believing would not    
have saved you1 nor indeed had any      
justifying object1 if he had not        
purchased you the promise and gift of   
pardon and salvation to all believers4  
,objection4 ,but perhaps you will say1  
,that if we had loved ,god1 without a   
,saviour1 we should have been saved2 for
 ,god cannot hate and damn those that   
love him4 ,to which ,i answer1 ,you     
could not have loved ,god as ,god1      
without a ,saviour3 to have loved him as
 the giver of your worldly prosperity1  
with a love subordinate to the love of  
sin and your carnal selves1 and to love 
him as one that you imagine so unholy   
and unjust1 as to give you leave to sin 
against him1 and prefer every vanity    
before him1 this is not to love ,god1   
but to love an image of your own        
fantasy2 nor will it at all procure your
 salvation4 ,but to love him as your    
,god and happiness1 with a superlative  

love1 you could never have done without 
a ,saviour4 ,for1 #a4 ,objectively2 ,god
 being not your reconciled father1 but  
your enemy1 engaged in justice to damn  
you for ever1 you could not love him as 
thus related to you1 because he could   
not seem amiable to you2 and therefore  
the damned hate him as their destroyer1 
as the thief or murderer hates the      
judge4 #b4 ,and as to the efficiency2   
your blinded minds and depraved wills   
could never have been restored so far to
 their rectitude1 as to have loved ,god 
as ,god1 without the teaching of        
,christ1 and the renewing1 sanctifying  
work of his ,spirit4 ,and without a     
,saviour1 you could never have expected 
this gift of the ,holy ,ghost4 ,so that 
your supposition itself is groundless4  
,indeed conversion is your implanting   
into ,christ1 and your uniting to him1  
and marriage with him1 that he may be   
your life1 and help1 and hope4 ,he is   
the way1 the truth1 and the life3 and no
 man cometh to the ,father1 but by him1 

,john xiv4 #f4 ,god hath given us       
eternal life1 and this life is in his   
,son3 he that hath the ,son1 hath life2 
and he that hath not the ,son1 hath not 
life1 #a ,john v4 #aa1 #ab4 ,he is the  
,vine1 and we are the branches3 as the  
branch cannot bear fruit of itself1     
except it abide in the vine1 so neither 
can we1 except we abide in him3 he that 
abideth not in ,christ1 is cast forth as
 a branch1 and withered1 to be burned1  
,john xv4 #d-f4 ,all your life and help 
is in him1 and from him3 without        
,christ1 you cannot believe in the      
,father1 as in one that will show you   
any saving mercy1 but only as the       
devils1 that believe him just1 and      
tremble at his justice4 ,without        
,christ1 you cannot love ,god1 nor have 
any lively apprehensions of his love4   
,without ,christ1 you can have no hope  
of heaven1 and therefore no endeavours  
for it4 ,without him1 you cannot come   
near to ,god in prayer1 as having no    
confidence1 because no admittance1      

acceptance1 or hope4 ,without him1 how  
terrible are the thoughts of death6     
which in him we may see as a conquered  
thing3 and when we remember that he was 
dead1 and is now alive1 and the ,lord of
 life1 and hath the keys of death and   
hell1 with what boldness may we lay down
 this flesh1 and suffer death to undress
 our souls6 ,it is only in ,christ that 
we can comfortably think of the world to
 come2 when we remember that he must be 
our ,judge1 and that in our nature1     
glorified1 he is now in the highest1    
,lord of all2 and that he is preparing a
 place for us1 and will come again to   
take us to himself1 that where he is1   
there we may be also1 ,john xiv4 #c4    
,alas6 without ,christ1 we know not how 
to live an hour2 nor can have hope or   
peace in any thing we have or do2 nor   
look with comfort either upward or      
downward1 to ,god1 or the creature2 nor 
think without terrors of our sins1 of   
,god1 or of the life to come4 ,resolve1 
therefore1 that as true converts1 you   

are wholly to live upon ,jesus ,christ1 
and to do all that you do by his ,spirit
 and strength2 and to expect all your   
acceptance with ,god upon his account4  
,when other men are reputed             
philosophers1 or wise1 for some         
unsatisfactory knowledge of these       
transitory things1 do you desire to know
 nothing but a crucified and glorified  
,christ3 study him1 and take him        
7objectively7 for your wisdom4 ,when    
other men have confidence in the flesh1 
and in their show of wisdom1 in         
will-worship1 and humility1 after the   
commandments and doctrines of men1      
7,col4 ii4 #bj-bc17 and would establish 
their own righteousness1 do you rejoice 
in ,christ your righteousness2 and set  
continually before your eyes his        
doctrine and example1 as your rule3 look
 still to ,jesus1 the author and        
finisher of your faith1 who contemned   
all the glory of the world1 and trampled
 upon its vanity1 and subjected himself 
to a life of suffering1 and made himself

 of no reputation1 but for the joy that 
was set before him1 endured the cross1  
despising the shame1 and underwent the  
contradiction of sinners against        
himself4 ,live so1 that you may truly   
say1 as ,paul1 ,gal4 ii4 #bj1 ,i am     
crucified with ,christ3 nevertheless ,i 
live2 yet not ,i1 but ,christ liveth in 
me3 and the life which ,i now live in   
the flesh ,i live by the faith of the   
,son of ,god1 who loved me1 and gave    
himself for me4  ,having given you these
 directions1 ,i most earnestly beseech  
you to peruse and practise them1 that my
 labour may not rise up as a witness    
against you1 which ,i intend for your   
conversion and salvation4 ,think on it1 
whether this be an unreasonable course1 
or an unpleasant life1 or a thing       
unnecessary8 and what is reasonable1    
necessary1 and pleasant1 if this be not8
  ,and if you meet with any of those    
distracted sinners1 that would deride   
you from ,christ and your salvation1 and
 say1 this is the way to make men       

mad1#ch or1 this is more ado than needs2
 ,i will not stand here to manifest     
their brutishness and wickedness1 having
 largely done it already1 in my book    
called1 ,a ,saint or a ,brute1 and ,now 
or ,never1 and in the third part of the 
,saints' ,rest3 but only ,i desire thee1
 as a full defensative against all the  
pratings of the enemies of a holy1      
heavenly life1 to take good notice but  
of these three things4  #a4 ,mark well  
the language of the holy ,scriptures1   
and see whether it speak not contrary to
 these men2 and bethink thee whether    
,god or they be wiser1 and whether ,god 
or they must be thy judge8  #b4 ,mark1  
whether these men do not change their   
minds1#ci and turn their tongues when   
they come to die8 ,or think whether they
 will not change their minds1 when death
 hath sent them into that world where   
there is none of these deceits8 ,and    
think whether thou shouldst be moved    
with that man's words1 that will shortly
 change his mind himself1 and wish he   

had never spoke such words8  #c4        
,observe well1 whether their own        
profession do not condemn them2 and     
whether the very thing that they hate   
the godly for1 be not that they are     
serious in practising that which these  
malignants themselves profess as their  
religion8 ,and are they not then        
notorious hypocrites1#dj to profess to  
believe in ,god1 and yet scorn at those 
that diligently seek him8 ,heb4 xi4 #f2 
to profess faith in ,christ1 and hate   
those that obey him8 to profess to      
believe in the ,holy ,ghost as the      
sanctifier1 and yet hate and scorn his  
sanctifying work8 to profess to believe 
the day of judgment1 and everlasting    
torment of the ungodly1 and yet to      
deride those that endeavour to escape   
it8 to profess to believe that heaven is
 prepared for the godly1 and yet to     
scorn at those that make it the chief   
business of their lives to attain it8 to
 profess to take the holy ,scripture for
 ,god's word and law1 and yet to scorn  

those that obey it8 to pray after each  
of the ten commandments1 ,lord1 have    
mercy upon us1 and incline our hearts to
 keep this law1 and yet to hate all     
those that desire and endeavour to keep 
them8 ,what impudent hypocrisy is joined
 with this malignity6 ,mark1 whether the
 greatest diligence of the most godly be
 not justified by the formal profession 
of those very men that hate and scorn   
them8 ,the difference between them is1  
that the godly profess christianity in  
good earnest1 and when they say what    
they believe1 they believe as they say2 
but the ungodly customarily1 and for    
company1 take on them to be christians  
when they are not1 and by their own     
mouths condemn themselves1 and hate and 
oppose the serious practice of that     
which they say they do themselves       
believe4                                
,,part ,,ii4             ,the           
,temptations whereby the devil hindereth
 ,men's           ,conversion2 with the 
proper ,remedies against them4  ,the    

most holy and righteous ,governor of the
 world hath so restrained ,satan and all
 our enemies1 and so far given us       
free-will1 that no man can be forced to 
sin against his will2 it is not sin if  
it be not 7positively or privatively7   
voluntary4 ,all our enemies in hell or  
earth cannot make us miserable without  
ourselves2 nor keep a sinner from true  
conversion1 and salvation1 if he do it  
not himself2 no1 nor compel him to one  
sinful thought1 or word1 or deed1 or    
omission1 but by tempting and enticing  
him to be willing3 all that are         
graceless1 are wilfully graceless4 ,none
 go to hell1 but those that choose the  
way to hell1 and would not be persuaded 
out of it3 none miss of heaven1 but     
those that did set so light by it1 as to
 prefer the world and sin before it1 and
 refused the holy way that leadeth to   
it4 ,and surely man1 that naturally     
loveth himself1 would never take so mad 
a course1 if his reason were not laid   
asleep1 and his understanding were not  

woefully deluded3 and this is the       
business of the tempter1 who doth not   
drag men to sin by violence1 but draw   
and entice them by temptations4 ,i shall
 therefore take it for the next part of 
my work1 to open these temptations1 and 
tell you the remedies4  ,temptation ,i4 
,the first endeavour of the tempter1 is1
 in general1 to keep the sinner asleep  
in sin3 so that he shall be as a dead   
man1 that hath no use of any of his     
faculties2 that hath eyes and seeth not1
 and ears but heareth not1 and a heart  
that understandeth not1 nor feeleth any 
thing that concerneth his peace4 ,the   
light that shineth upon a man asleep1 is
 of no use to him2 his work lieth       
undone2 his friends1 and wealth1 and    
greatest concernments are all forgotten 
by him1 as if there were no such things 
or persons in the world3 you may say    
what you will against him1 or do what   
you will against him1 and he can do     
nothing in his own defence4 ,this is the
 case that the devil most laboureth to  

keep the world in2 even in so dead a    
sleep1 that their reason and their      
wills1 their fear and hope1 and all     
their powers1 shall be of no use to     
them3 that when they hear a preacher1 or
 read the ,scripture or good books1 or  
see the holy examples of the godly1 yea1
 when they see the grave1 and know where
 they must shortly lay1 and know that   
their souls must stay here but a little 
while2 yet they shall hear1 and see1 and
 know all this1 as men asleep1 that mind
 it not1 as if it concerned not them at 
all2 never once soberly considering and 
laying it to heart4#da  ,direct4 ,i4    
,for the remedy against this deadly sin1
 #a4 ,take heed of sleeping opinions1 or
 doctrines and conceits which tend to   
the lethargy of security4 #b4 ,sit not  
still1 but be up and doing3 stirring    
tends to shake off drowsiness4 #c4 ,come
 into the light3 live under an awakening
 minister and in wakening company1 that 
will not sleep with you1 nor easily let 
you sleep3 agree with them to deal      

faithfully with you1 and promise them to
 take it thankfully4 #d4 ,and meditate  
oft on wakening considerations4 ,think  
whether a sleepy soul beseem one in thy 
dangerous condition4 ,canst thou sleep  
with such a load of sin upon thy soul8  
,canst thou sleep under the thundering  
threatenings of ,god1 and the curse of  
his law2 with so many wounds in thy     
conscience1 and ulcers in thy soul8 ,if 
thy body were sick1 or in the case of   
,job1 yea1 if thou hadst but an aching  
tooth1 it would not let thee sleep2 and 
is not the guilt of sin a thing more    
grievous8 ,if thorns1 or toads and      
adders1 were in thy bed1 they would keep
 thee waking2 and how much more odious  
and dangerous a thing is sin6 ,if thy   
body want but meat1 or drink1 or        
covering1 it will break thy sleep2 and  
is it nothing for thy soul to be        
destitute of ,christ and grace8 ,a      
condemned man will be easily kept awake2
 and if thou be unregenerate1 thou art  
already condemned1 ,john iii4 #ah1 #c1  

#e4 ,thou sleepest in irons1 in the     
captivity of the devil1 among the       
walking judgments of ,god1 in a life    
that is still expecting an end1 in a    
boat that is swiftly carried to         
eternity1 just at the entrance of       
another world2 and that world will be   
hell1 if grace awake thee not3 thou art 
going to see the face of ,god1 to see   
the world of angels or devils1 and to be
 accompanied with one of them for ever2 
and is this a place or case to sleep in8
 ,is thy bed so soft8 thy dwelling so   
safe8 ,god standeth over thee1 man1 and 
dost thou sleep8 ,christ is coming1 and 
death is coming1 and judgment coming1   
and dost thou sleep8 ,didst thou never  
read of the foolish virgins1 that slept 
out their time1 and knocked and cried in
 vain when it was too late1 ,matt4 xxv4 
#e4 ,thou mightest wiselier sleep on the
 pinnacle of a steeple in a storm1 than 
have a soul asleep in so dangerous a    
case as thou art in4 ,the devil is      
awake1 and is rocking thy cradle6 ,how  

busy is he to keep off ministers1 or    
conscience1 or any that would awake     
thee6 ,none of thine enemies are asleep2
 and yet wilt thou sleep1 in the        
thickest of thy foes8 ,is the battle a  
sleeping time1 or thy race a sleeping   
time1 when heaven or hell must be the   
end8 ,while he can keep thee asleep1 the
 devil can do almost what he list with  
thee4 ,he knows that thou hast now no   
use of thy eyes1 or understanding1 or   
power to resist him3 the learnedest     
doctor in his sleep is as unlearned     
actually as an idiot1 and will dispute  
no better than an unlearned man3 this   
makes many learned men to be ungodly2   
they are asleep in sin4 ,the devil could
 never have made such a drudge of thee1 
to do his work against ,christ and thy  
soul1 if thou hadst been awake4 ,thou   
wouldst never have followed his whistle 
to the ale-house1 the play-house1 the   
gaming-house1 and to other sins1 if thou
 hadst been in thy wits1 and well awake4
 ,read ,prov4 vii4 #bc1 #bd4 ,i cannot  

believe that thou longest to be damned1 
or so hatest thyself1 as to have done as
 thou hast done1 to have lived a        
godless1 a graceless1 a prayerless1 and 
yet a merry1 careless life1 if thy eyes 
had been opened1 and thou hadst known1  
and feelingly known1 that this was the  
way to hell4 ,nature itself will hardly 
go to hell awake4 ,but it is easy to    
abuse a man that is asleep4 ,thou hast  
reason2 but didst thou ever awake it to 
one hours' serious consideration of thy 
endless state and present case8 ,oh     
dreadful judgment1 to be given over to  
the spirit of slumber6 ,rom4 xi4 #h4 ,is
 it not high time now to awake out of   
sleep8 ,rom4 xiii4 #aa2 when the light  
is arisen and shines about thee6 when   
others that care for their souls1 are   
busy at work6 when thou hast slept out  
so much precious time already6 ,many a  
mercy1 and perhaps some ministers1 have 
been as candles burnt out to light thee 
while thou hast slept4 ,how oft hast    
thou been called already6 ,how long wilt

 thou sleep1 ,o sluggard8 ,prov4 vi4 #i1
 #aj4 ,yet thou hast thundering calls   
and alarms to awake thee4 ,god calls1   
and ministers call2 mercies call1 and   
judgments call2 and yet wilt thou not   
awake8 ,the voice of the ,lord is       
powerful2 full of majesty2 breaketh the 
cedars2 shaketh the wilderness3 and yet 
cannot it awake thee8 ,thou wilt not    
sleep about far smaller matters2 at     
meat1 or drink1 or in common talk1 or   
market4 ,but ,o6 how much greater       
business hast thou to keep thee awake6  
,thou hast yet an unholy soul to be     
renewed2 and an ungodly life to be      
reformed2 an offending ,god to be       
reconciled to2 and many thousand sins to
 be forgiven6 ,thou hast death and      
judgment to prepare for2 thou hast      
heaven to win1 and hell to scape6 ,thou 
hast many a needful truth to learn1 and 
many a holy duty to perform2 and yet    
dost thou think it time to sleep8 ,paul1
 that had less need than thou1 did      
watch1 and pray1 and labour1 day and    

night1 ,acts xx4 #ca2 #a ,thess4 iii4   
#aj4 ,o that thou knewest how much      
better it is to be awake4 ,while thou   
sleepest1 thou losest the benefit of the
 light1 and all the mercies that attend 
thee3 the sun is but as a clod to a man 
asleep2 the world is as no world to him2
 the beauty of heaven and earth are     
nothing to him2 princes1 friends1 and   
all things are forgotten by him6 ,so    
doth thy sleep in sin make nothing of   
health and patience1 time and help1     
ministers1 books1 and daily warnings4 ,o
 what a day hast thou for everlasting1  
if thou hadst but a heart to use it6    
,what a price hast thou in thine hand6  
,sleep not out thy day1 thy harvest     
time1 thy tide time1 ,prov4 x4 #e4 ,they
 that sleep1 sleep in the night1 #a     
,thess4 v4 #g4 ,awake1 and ,christ will 
give thee light1 ,rom4 xiii4 #ab2 ,eph4 
v4 #ad4 ,awake to righteousness1 and sin
 not1 #a ,cor4 xv4 #cd4 ,o when thou    
seest the light of ,christ1 what a      
wonder will it possess thee with1 at the

 things which thou now forgettest6 ,what
 joy will it fill thee with6 and with   
what pity to the sleepy world6 ,but if  
thou wilt needs sleep on1 be it known to
 thee1 sinner1 it shall not be long4 ,if
 thou wilt wake no sooner1 death and    
vengeance will awake thee4 ,thou wilt   
wake when thou seest the other world1   
and seest the things which thou wouldst 
not believe1 and contest before thy     
dreadful ,judge6 ,thy damnation         
slumbereth not1 #b ,pet4 ii4 #c4 ,there 
are no sleepy souls in heaven or hell1  
all are awake there3 and the day that   
hath awakened so many1 shall waken thee4
 ,watch1 then1 if thou love thy soul1   
lest thy ,lord come suddenly and find   
thee sleeping4 ,what ,i say to one1 ,i  
say to all1 ,watch1 ,mark xiii4 #cd-cg4 
,tempt4 ,,ii4 ,if ,satan cannot keep the
 soul in a sleepy1 careless1            
inconsiderate forgetfulness1 he would   
make the unregenerate soul believe1 that
 there is no such thing as regenerating 
grace2 but that it is a fancied thing1  

which no man hath experience of2 and he 
saith1 as ,nicodemus1 ,how can these    
things be8 ,john iii4 #i4 ,he thinks    
that natural conscience is enough4      
,direct4 ,,ii4 ,but this may easily be  
refuted by observing1 that holiness is  
but the very health and rectitude of the
 soul2 and is no otherwise supernatural1
 than as health to him that is born a   
leper4 ,it is the rectitude of nature1  
or its disposition to the use and end   
that it was made for4 ,though grace be  
called supernatural1 #a4 ,because it is 
not born with us2 and #b4 ,corrupted    
nature is against it2 #c4 ,and the end  
of it is the ,god of nature1 who is     
above nature2 #d4 ,and the revelation   
and other means are supernatural 7as    
,christ's incarnation1 resurrection1    
c473 yet both nature1 and ,scripture1   
and experience tell you1 that man is    
made for another life1 and for such     
works which he is utterly unfit for1    
till grace have changed and renewed him1
 as it doth by many before your eyes4   

,see #b ,cor4 v4 #ag2 ,gal4 vi4 #ae2    
,gal4 iv4 #ai2 ,john iii4 #c1 #e1 #f2   
,matt4 xviii4 #c2 #a ,pet4 i4 #bc4      
,tempt4 ,,iii4 ,but1 saith the tempter1 
if supernatural grace be necessary1 yet 
it may be born in you4 ,infants have no 
sin2 ,christ saith1 ,of such is the     
kingdom of ,god3 ,abraham is your       
,father2 yea1 ,god1 ,john viii4 #ci1    
#da4 ,you are born of christian parents4
  ,direct4 ,,iii4 ,see the full proof of
 original sin in all infants1 in my     
,treatise of the ,divine ,life1 part ,i4
 chap4 xi4 xii4 ,grace may indeed be put
 betimes into nature1 but comes not by  
nature4#db ,except you be born again1   
you cannot enter into the kingdom of    
,god1 ,john iii4 #c1 #e4 ,if any man be 
in ,christ1 he is a new creature3 old   
things are passed away3 behold1 all     
things are become new1 #b ,cor4 v4 #ag4 
,but how vain is it for him to boast    
that he was born holy1 who finds himself
 at the present unholy6 ,show that you  
have a holy1 heavenly heart and life1   

and then you are happy1 whenever it was 
wrought4  ,tempt4 ,,iv4 ,but1 saith the 
tempter1 baptism is the laver of        
regeneration3 you are baptized1 and     
therefore you are regenerated4 ,the     
ancients taught that all sins were      
washed away in baptism1 and grace       
conferred4  ,direct4 ,,iv4 ,answ4 ,the  
ancients by baptism meant the internal  
and external acts conjunct1 the soul's  
delivering up itself to ,god in the     
covenant1 and sealing it by baptism1    
,matt1 xxviii4 #ai1 #bj3 and so it      
includeth conversion1 and true          
repentance1 and faith3 and all that are 
thus baptized are pardoned1 justified   
and holy4 ,but they that have only      
sacramental regeneration1 or the        
external ordinance1 are not for that in 
a state of life2 for ,christ expressly  
saith1 that except you are born of the  
,spirit1 as well as water1 you cannot   
enter into the kingdom of heaven1 ,john 
iii4 #e1 #f4 ,and ,peter told ,simon    
,magus1 after he was baptized1 that he  

was yet in the gall of bitterness1 and  
bond of iniquity1 ,acts viii4 #ac4 ,it  
is not the putting away the filth of the
 flesh1 but the answer of a good        
conscience1 #a ,pet4 iii4 #ba4 ,christ  
cleanseth his church by the washing of  
water by the word1 ,eph4 v4 #bf4 ,but if
 you had been cleansed in baptism1 if at
 present you are unclean and unholy1 can
 you be saved so8  ,tempt4 ,v4 ,when    
this faileth1 the tempter would persuade
 them1 that godliness is nothing but a  
matter of mere opinion or belief3 to    
believe all the articles of the faith1  
and to be no papist nor heretic1 but of 
true religion1 and to be confident of   
,god's mercy through ,christ2 for he    
that believeth shall be saved1 ,mark    
xvi4 #af4  ,direct4 ,v4 ,to this you    
must answer1 that it will not save a    
man1 that his religion is true1 unless  
he be true to it4 ,read ,james ii4      
against such a dead faith4 ,saving faith
 is the hearty entertainment of ,christ 
as our ,lord and ,saviour1 and the      

delivering up of the soul to him to be  
sanctified and ruled1 as well as        
pardoned4 ,knowledge puffeth up1 but    
charity edifieth4 ,he that knoweth his  
master's will and doth it not1 shall be 
beaten with many stripes1 ,luke xii4    
#dg4 ,it is sad that men should think to
 be saved by that which will condemn    
them2 by being of a right opinion1 and a
 wrong conversation2 by believing their 
duty1 instead of doing it2 and then     
presuming that ,christ forgiveth them1  
and that their state is good4 ,opinion  
and presumption are not faith4  ,tempt4 
,,vi4 ,but1 saith the tempter1 holiness 
is the excellency of holy persons2 but  
vulgar1 unlearned people may be saved1  
without such high matters1 which are    
above them4  ,direct4 ,,vi4 ,but ,god   
telleth you1 that without holiness none 
shall see him1 ,heb4 xii4 #ad4 ,the     
unlearned may be saved1 but the ungodly 
cannot1 ,psal4 i4 #f4 ,holiness is to   
the soul1 as life to the body3 he that  
hath it not1 is dead2 though all have   

not the same degree of health3 sin is   
sin1 and hated of ,god1 in learned or   
unlearned4 ,all men have souls that need
 regenerating at first3 and as all      
bodies that live1 must live on the      
earth1 by the air1 and food1 c42 so all 
souls that live1 do live upon the same  
,god1 and ,christ1 and heaven1 by the   
same word and ,spirit2 and all this may 
be had by the unlearned4  ,tempt4 ,,vii4
 ,but1 saith the tempter1 ,god is not so
 unmerciful as to damn all that are not 
holy3 this is but talk to keep men in   
awe2 and not to be believed4  ,direct4  
,,vii4 ,but if ,god's threatenings be   
necessary to keep men in awe1 then are  
they necessary to be executed4 ,for ,god
 needs not awe men by a lie4 ,he best   
knows to whom he will be merciful1 and  
how far4 ,did you never read1 ,isa4     
xxvii4 #aa1 ,it is a people of no       
understanding3 therefore he that made   
them will not have mercy on them1 and he
 that formed them will show them no     
favour4 ,and ,psal4 lix4 #e1 ,be not    

merciful to any wicked transgressors4   
,is he not just1 as well as merciful8   
,exod4 xxxiv4 #f1 #g4 ,do you not see   
that men are sick1 and pained1 and die1 
for all that ,god is merciful8 ,and do  
not merciful judges condemn malefactors8
 ,are not angels made devils by sin for 
all that ,god is merciful8 ,the devil   
knoweth this to his sorrow4 ,and if ,god
 spared not the angels that sinned1 but 
cast them down to hell1 #b ,pet4 ii4 #d1
 will he be unjust for you8  ,tempt4    
,,viii4 ,but ,christ died for all2 and  
,god will not punish him and you both   
for the same fault4  ,direct4 ,,viii4   
,christ died so far for all that have   
the gospel1 as to procure and seal them 
a free and general pardon of all their  
sins1 if they will repent and take him  
for their ,saviour1 and so to bring     
salvation to their choice4 ,but will    
this save the ungodly obstinate         
refusers8 ,christ died to sanctify1 as  
well as to forgive1 ,eph4 v4 #bg1 and to
 purify to himself a peculiar people1   

zealous of good works1 ,tit4 ii4 #ad2   
and to destroy the works of the devil1  
#a ,john iii4 #h2 and to bring all men  
under his dominion and government1 ,rom4
 xiv4 #i2 ,luke xix4 #bg4 ,if any man   
have not the ,spirit of ,christ1 the    
same is none of his1 ,rom4 viii4 #i4    
,tempt4 ,,ix4 ,no man can be certain of 
his salvation2 but all must hope well3  
and to raise doubts in men's hearts1    
whether they shall be saved or no1 will 
not help them1 but puzzle them1 and cast
 them into despair4  ,direct4 ,,ix4 ,but
 is there so little difference between a
 child of ,god and of the devil1 and    
between the way to heaven and the way to
 hell1 that they cannot be known        
asunder8 ,hath not ,christ taught us    
plainly how to know them8 ,psal4 i4 and 
xv42 #a ,john iii2 and bid us give      
diligence to make our calling and       
election sure8 #b ,pet4 i4 #aj4 ,if all 
men must hope that they shall be saved1 
then most must hope for that which they 
shall never have3 but it is no hope of  

,god's making1 which deceiveth men4     
,should so great a matter as our        
everlasting joy or misery be cast out of
 our care1 and ventured so regardlessly 
in the dark8 ,when is it that we have   
life1 and time1 and all for to make it  
sure8 ,and what hurt can it do you1 to  
find out the truth of your own          
condition8 ,if you are indeed           
unregenerate and unholy1 discover it now
 in time1 and you have time to be       
recovered4 ,you must despair of being   
saved without conversion2 but that      
preventeth absolute1 final despair4     
,whereas if you find not out your case  
till time is past1 then hope is past1   
and the devil hath you in endless       
desperation1 where he would4  ,tempt4   
,x4 ,if this prevail not1 the devil will
 seek to carry it by noise instead of   
reason2 and will seek to keep you in    
jovial1 merry1 voluptuous company1 that 
shall plead by pots1 and plays1 and     
pleasures2 and shall daily make a jest  
of godliness1 and speak of the godly    

with scorn1 as a company of fanatic     
hypocrites4  ,direct4 ,x4 ,but consider1
 that this is but the rage of fools1    
that speak of what they never           
understood4 ,did they ever try the way  
they speak against8 ,are they to be     
believed before ,god himself8 ,will they
 not eat their words1 at last1          
themselves8 ,will their merry lives last
 always8 ,do they die as merrily as they
 live8 and bring off themselves as well 
as they promised to bring off you8 ,see 
,prov4 xiii4 #bj2 xxviii4 #g2 ,eph4 v4  
#g1 #aa4 ,he that will be cheated of his
 salvation1 and forsake his ,god1 for   
the ranting scorns of a distracted      
sinner1 is worthy to be damned4  ,tempt4
 ,,xi4 ,next he telleth them1 that a    
godly life is so hard and tedious1 that 
if they should begin1 they should never 
endure to hold on1 and therefore it is  
in vain to try it4  ,direct4 ,,xi4 ,but 
this pretence is compounded of          
wickedness and madness4 ,what but a     
wicked heart can make it so hard a thing

 to live in the love of ,god1 and       
holiness1 and in the hope and seeking of
 eternal life8 ,why should not this be a
 sweeter and pleasanter life1 than      
drinking1 and roaring1 and gaming1 and  
fooling away time in vain2 or than the  
enjoying of all the delights of the     
flesh8 ,there is nothing but a sick1    
distempered heart against it1 that      
nauseateth that which in itself is most 
delightful4 ,when grace hath changed    
your hearts1 it will be easy4 ,do you   
not see that others can hold on in it1  
and would not be as they were for all   
the world8 ,and why may not you8 ,god   
will help you3 it is the office of      
,christ and the ,spirit to help you3    
your encouragements are innumerable4    
,the hardness is most at first2 it is   
the longer the easier4 ,but what if it  
were hard8 ,is it not necessary8 ,is    
hell easier1 and to be preferred before 
it8 ,and will not heaven pay for all    
your cost and labour8 ,will you set down
 in desperation1 and resolve to let your

 salvation go1 upon such silly bug-bear 
words as these8  ,tempt4 ,,xii4 ,next   
the devil's endeavour will be1 to find  
them so much employment with worldly    
cares1 or hopes1 or business1 that they 
shall find no leisure to be serious     
about the saving of their souls4        
,direct4 ,,xii4 ,but this is a snare1   
though frequently prevalent1 yet so     
irrational1 and against so many warnings
 and witnesses1 even of all men in the  
world1 either first or last1 at         
conversion or at death1 that he who1    
after all this1 will neglect his ,god   
and his salvation1 because he hath      
worldly things to mind1 is worthy to be 
turned over to his choice1 and have no  
better help or portion in the hour of   
his necessity and distress4 ,of this sin
 ,i have spoken afterward1 chap4 iv4    
part #f4  ,tempt4 ,,xiii4 ,lest the soul
 should be converted1 the devil will do 
all that he can to keep you from the    
acquaintance and company of those whose 
holiness and instructions might convince

 and strengthen you2 and especially from
 a lively1 convincing minister2 and to  
cast you under some dead-hearted        
minister and society4  ,direct4 ,,xiii4 
,therefore1 if it be possible1 though it
 be to your loss or inconvenience in the
 world1 live under a searching1 heavenly
 teacher2 and in the company of them    
that are resolved for heaven4 ,it is a  
dead heart indeed that feeleth not the  
need of such assistance1 and is not the 
better for it when they have it4 ,if    
ever you be fair for heaven1 and like to
 be converted1 it will be among such    
helps as these4  ,tempt4 ,,xiv4 ,but one
 of the strongest temptations of ,satan 
is1 by making their sin exceeding       
pleasant to them1 for the gain1 or      
honour1 or fleshly satisfaction2 and so 
increasing the violence of their sensual
 appetite and lust1 and making them so  
much in love with their sin1 that they  
cannot leave it4 ,like the thirst of a  
man in a burning fever1 which makes him 
cry for cold drink1 though it would kill

 him2 the fury of the appetite          
conquering reason4 ,so we see many      
drunkards1 fornicators1 worldlings1 that
 are so deeply in love with their sin1  
that come on it what will1 they will    
have it1 though they have hell with it4 
,direct4 ,,xiv4 ,against this temptation
 ,i desire you to read what ,i have said
 after1 chap4 iv4 part #g1 chap4 iii4   
direct4 #f1 #h4 ,oh that poor sinners   
knew what it is that they so much love6 
,is the pleasing of the flesh so sweet a
 thing to you8 and are you so           
indifferent to ,god1 and holy things8   
,are these less amiable8 ,do you foresee
 what both will be at last8 ,will your  
sin seem better than ,christ1 and grace1
 and heaven1 when you are dying8 ,o be  
not so in love with damning folly1 and  
the pleasure of a beast1 as for it to   
despise the heavenly wisdom and         
delights6  ,tempt4 ,,xv4 ,another great 
temptation is1 the prosperity of the    
wicked in this life2 and the reproach   
and suffering which usually falls upon  

the godly4 ,if ,god did strike every    
notorious sinner dead in that place1 as 
soon as he had sinned1 or struck him    
blind1 or dumb1 or lame1 or inflicted   
presently some such judgment1 then many 
would fear him1 and forbear their sin2  
but when they see no men prosper so much
 as the most ungodly1 and that they are 
the persecutors of the holy seed1 and   
that sentence against an evil work is   
not speedily executed1 then are their   
hearts set in them to do evil1 ,eccles4 
viii4 #aa4  ,direct4 ,,xv4 ,but alas1   
how short is the prosperity of the      
wicked6 ,read ,psal4 lxxiii4 and xxxvii4
 ,delay is no forgiveness3 they stay but
 till the assize3 and will that tempt   
you to do as they8 ,how unthankfully do 
sinners deal with ,god6 ,if he should   
kill you and plague you1 that would not 
please you3 and yet if he forbear you1  
you are imboldened by it in your sin4   
,thus his patience is turned against    
him2 but the stroke will be the heavier 
when it falls4 ,dost thou think those   

men will always flourish8 ,will they    
always domineer and revel8 ,will they   
always dwell in the houses where they   
now dwell1 and possess those lands1 and 
be honoured and served as now they are8 
,oh how quickly and how dreadfully will 
the case be changed with them6 ,oh could
 you but foresee now what faces they    
will have1 and what heavy hearts1 and   
with what bitter exclamations they will 
at last cry out against themselves for  
all their folly1 and wish that they had 
never been deceived by prosperity1 but  
rather had the portion of a ,lazarus6   
,if you saw how they are but fatted for 
the slaughter1 and in what a dolorous   
misery their wealth1 and sport1 and     
honours will leave them1 you would      
lament their case1 and think so great a 
destruction were soon enough1 and not   
desire to be partners in their lot4     
,tempt4 ,,xvi4 ,another temptation is1  
their own prosperity3 they think ,god1  
when he prospereth them1 is not so angry
 with them as preachers tell them3 and  

it is a very hard thing in health and   
prosperity1 to lay to heart either sin  
or threatenings1 and to have such       
serious1 lively thoughts of the life to 
come1 as men that are wakened by        
adversity have2 and specially men that  
are familiar with death4 ,prosperity is 
the greatest temptation to security1 and
 delaying repentance1 and putting off   
preparation for eternity4 ,overcome     
prosperity1 and you overcome your       
greatest snare4  ,direct4 ,,xvi4 ,go    
into the sanctuary1 yea1 go into the    
church-yard1 and see the end2 and judge 
by those skulls1 and bones1 and dust1 if
 you cannot judge by the fore-warnings  
of ,god1 what prosperity is4#dc ,judge  
by the experience of all the world4     
,doth it not leave them all in sorrow at
 last8 ,woe to the man that hath his    
portion in this life6 ,o miserable      
health1 and wealth1 and honour1 which   
procureth the death1 and shame1 and     
utter destruction of the soul6 ,was not 
he in as prosperous a case as you1 ,luke

 xvi4 that quickly cried out in vain for
 a drop of water to cool his tongue8    
,there is none of you so senseless as   
not to know that you must die4 ,and must
 you die8 must you certainly die8 and   
shall that day be no better prepared    
for8 ,shall present prosperity make you 
forget it1 and live as if you must live 
here for ever8 ,do you make so great    
difference between that which is1 and   
that which will be1 as to make as great 
a matter of it as others when it comes1 
and to make no more of it when it is but
 coming8 ,o man1 what is an inch of     
hasty time8 ,how quickly is it gone6    
,thou art going hence apace1 and almost 
gone6 ,doth ,god give thee the mercy of 
a few days or years of health to make   
all thy preparations in for eternity1   
and doth this mercy turn to thy deceit1 
and dost thou turn it so much contrary  
to the ends for which it was given thee8
 ,wilt thou surfeit on mercy1 and       
destroy thy soul with it8 ,sense feeleth
 and perceiveth what now is1 but thou   

hast reason to foresee what will be8    
,wilt thou play in harvest1 and forget  
the winter8  ,tempt4 ,,xvii4 ,another   
great temptation to hinder conversion   
is1 the example and countenance of great
 ones that are ungodly4 ,when landlords 
and men in power are sensual1 and       
enemies to a holy life1 and speak       
reproachfully of it1 their inferiors1 by
 the reverence which they bear to       
worldly wealth and greatness1 are easily
 drawn to say as they3 also1 when men   
reputed learned and wise are of another 
mind3 and especially when subtle enemies
 speak that reproach against it1 which  
they cannot answer4  ,direct4 ,,xvii4   
,to this ,i spake in the end of the     
first part of this chapter4 ,no man is  
so great and wise as ,god4 ,see whether 
he say as they do in his word4 ,the     
greatest that provoke him can no more   
save themselves from his vengeance1 than
 the poorest beggars4 ,what work made he
 with a ,pharaoh6 and got himself a name
 by his hard-heartedness and            

impenitency6 ,he can send worms to eat  
an arrogant ,herod1 when the people cry 
him up as a god6 ,where are now the     
,csars and ,alexanders of the world8    
,the rulers and ,pharisees believed not 
in ,christ1 ,john vii4 #dh2 wilt not    
thou therefore believe in him8 ,the     
governor of the country condemned him to
 die2 and wilt thou condemn him8 ,the   
kings of the earth set themselves1 and  
the rulers take counsel together against
 the ,lord and his anointed1 saying1    
,let us break their bands asunder1 and  
cast away their cords from us1 ,psal4   
ii4 #b1 #c2 wilt thou therefore join in 
the conspiracy8 ,when he that sitteth in
 the heavens shall laugh2 the ,lord     
shall have them in derision--,he will   
break them with an iron rod1 and dash   
them in pieces like a potter's vessel1  
unless they be wise1 and kiss the ,son1 
and serve the ,lord with fear1 before   
his wrath be kindled and they perish1   
,psal4 ii4 #d1 #i-ab4 ,if thy landlord1 
or great ones1 shall be thy god1 and be 

honoured and obeyed before ,god and     
against him1 trust to them1 and call on 
them in the hour of thy distress1 and   
take such a salvation as they can give  
thee4 ,teach not ,god what choice to    
make1 and whom to reveal his mysteries  
to3 he chooseth not always the learned  
scribe1 nor the mighty man4 ,christ     
himself saith1 ,matt4 xi4 #be1 ,i thank 
thee1 ,o ,father1 ,lord of heaven and   
earth1 because thou hast hid these      
things from the wise and prudent1 and   
hast revealed them to babes3 even so1   
,father2 for so it seemeth good in thy  
sight6 ,if this reason satisfy you not1 
follow them1 and speed as they4 ,if they
 are greater and wiser than ,god1 let   
them be your gods4#dd #a ,cor4 i4       
#bf-bh1 ,you see your calling1 how that 
not many wise men after the flesh1 not  
many mighty1 not many noble1 are called3
 but ,god hath chosen the foolish things
 of the world1 to confound the wise2 and
 ,god hath chosen the weak things of the
 world1 to confound the things that are 

mighty2 and base things of the world1   
and the things that are despised1 hath  
,god chosen1 and things that are not1 to
 bring to nought things that are4 ,it is
 another kind of greatness1 honour1 and 
wisdom which ,god bestoweth on the      
poorest saints1 than the world can give4
 ,worldlings will shortly be aweary of  
their portion4 ,in your baptism you     
renounced the world with its pomps and  
vanity2 and now do you deify what you   
then defied8  ,tempt4 ,,xviii4 ,another 
temptation is to draw on the sinner into
 such a custom in sin1 and long neglect 
of the means of his recovery1 till his  
heart is utterly hardened4  ,direct4    
,,xviii4 ,against this1 read after1     
chap4 iv4 part #b1 against hardness of  
heart4  ,tempt4 ,,xix4 ,another         
temptation is1 to delay repentance1 and 
purpose to do it hereafter4  ,direct4   
,,xix4 ,of this ,i entreat you to read  
the many reasons which ,i have given to 
shame and waken delayers1 in my book of 
,directions for a ,sound ,conversion4   

,tempt4 ,,xx4 ,the worst of all is1 to  
tempt them to flat unbelief of          
,scripture and the life to come4        
,direct4 ,,xx4 ,against this1 read here 
chap4 iii4 direct4 #a1 chap4 iv4 part   
#a1 and my ,treatise against            
,infidelity4  ,tempt4 ,,xxi4 ,if they   
will needs look after grace1 he will do 
all he can to deceive them with         
counterfeits1 and make them take a      
seeming half conversion for a saving    
change4  ,direct4 ,,xxi4 ,of this read  
my ,directions for ,sound ,conversion1  
and the ,formal ,hypocrite1 and ,saints'
 ,rest1 part #c4 c4 #aj4  ,tempt4       
,,xxii4 ,if he cannot make them flat    
infidels1 he will tempt them to question
 and contradict the sense of all those  
texts of ,scripture which are used to   
convince them1 and all those doctrines  
which grate most upon their galled      
consciences2 as1 of the necessity of    
regeneration1 the fewness of them that  
are saved1 the difficulty of salvation1 
the torments of hell1 the necessity of  

mortification1 and the sinfulness of all
 particular sins4 ,they will hearken    
what cavillers can say for any sin1 and 
against any part of godliness2 and with 
this they wilfully delude themselves4   
,direct4 ,,xxii4 ,but if men are        
resolved to join with the devil1 and    
shut their eyes1 and cavil against all  
that ,god speaketh to them to prevent   
their misery1 and know not1 because they
 will not know2 what remedy is left1 or 
who can save men against their wills8   
,this is the condemnation1 that light is
 come into the world1 and men love      
darkness rather than light1 because     
their deeds are evil4 ,he that doth evil
 hateth the light1 neither cometh to the
 light1 lest his deeds should be        
reproved1 ,john iii4 #ai1 #bj4 ,in      
,scripture1 some things are hard to be  
understood1 which they that are         
unlearned and unstable1 wrest to their  
own destruction1 #b ,pet4 iii4 #af4 ,of 
particulars read the end of my ,treatise
 of ,conversion4  ,tempt4 ,,xxiii4 ,yea1

 ,satan will do his worst to make them  
heretics1 and teach them some doctrine  
of licentiousness suitable to their     
lusts4 ,it is hard being wicked still   
against conscience in the open light4   
,this is kicking against the pricks2 too
 smarting work to be easily borne2      
therefore the devil will make them a    
religion which shall please them and do 
their sins no harm4 ,either a religion  
made up of loose opinions1 like the     
familists1 ranters1 libertines1 and     
antinomians1 and the ,jesuits too much2 
or else made up of trifling formalities1
 and a great deal of bodily exercise1   
and stage actions1 and compliments1 as  
much of the popish devotion is3 and a   
little will draw a carnal heart to      
believe a carnal doctrine4 ,it is easier
 to get such a new religion1 than a new 
heart4 ,and then the devil tells them   
that now they are in the right way1 and 
therefore they shall be saved4 ,a great 
part of the world think their case is   
good1 because they are of such or such a

 sect or party1 and of that which 7they 
are told by their leaders7 is the true  
church and way4  ,direct4 ,,xxiii4 ,but 
remember1 that whatever law you make to 
yourselves1 ,god will judge you by his  
own law4 ,falsifying the king's coin is 
no good way to pay a debt1 but an       
addition of treason to your former      
misery4 ,it is a new and a holy heart   
and life1 and not a new creed1 or a new 
church or sect1 that is necessary to    
your salvation4 ,it will never save you 
to be in the soundest church on earth1  
if you be unsound in it yourselves1 and 
are but the dust in the temple that must
 be swept out3 much less will it save   
you1 to make yourselves a rule1 because 
,god's rule doth seem too strict4       
,tempt4 ,,xxiv4 ,another way of the     
tempter is1 to draw men to take up with 
mere convictions1 instead of true       
conversion4 ,when they have but learnt  
that it is but necessary to salvation1  
to be regenerate1 and have the ,spirit  
of ,christ1 they are as quiet1 as if    

this were indeed to be regenerate1 and  
to have the ,spirit4 ,as some think they
 have attained to perfection1 when they 
have but received the opinion that      
perfection may here be had2 so abundance
 think they have had sanctification and 
forgiveness1 because now they see that  
they must be had1 and without           
sanctification there is no salvation3   
and thus the knowledge of all grace and 
duty shall go with them for the grace   
and duty itself2 and their judgment of  
the thing1 instead of the possession of 
it3 and instead of having grace1 they   
force themselves to believe that they   
have it4  ,direct4 ,,xxiv4 ,but remember
 ,god will not be mocked3 he knoweth a  
convinced head from a holy heart4 ,to   
think you are rich1 will not make you   
rich3 to believe that you are well1 or  
to know the remedy1 is not enough to    
make you well4 ,you may dream that you  
eat1 and yet awake hungry1 ,isa4 xxix4  
#h4 ,all the land or money which you    
see1 is not therefore your own4 ,to know

 that you should be holy1 maketh your   
unholiness to have no excuse4 ,ahab did 
not escape by believing that he should  
return in peace4 ,self-flattery in so   
great and weighty a case1 is the        
greatest folly4 ,if you know these      
things1 happy are ye if ye do them1     
,john xiii4 #ag4  ,tempt4 ,,xxv4        
,another great temptation is1 by hiding 
from men the intrinsic evil and         
odiousness of sin4 ,what harm1 saith the
 drunkard1 and adulterer1 and voluptuous
 sensualist1 is there in all this1 that 
preachers make so great ado against it8 
what hurt is this to ,god or man1 that  
they would make us believe that we must 
be damned for it1 and that ,christ died 
for it1 and that the ,holy ,ghost must  
mortify it8 ,wherefore1 say the ,jews1  
,jer4 xvi4 #aj1 hath ,god pronounced all
 this great evil against us8 or what is 
our iniquity8 or what is our sin that we
 have committed8 ,he that knoweth not   
,god1 knoweth not what sin against ,god 
is2 especially when the love of it and  

delight in it blindeth them4  ,sidenote3
 ,psal4 xl4 #ab4 ,psal4 li4  ,direct4   
,,xxv4 ,against this ,i entreat you to  
ponder on those forty intrinsical evils 
in sin1 which ,i have after named1 chap4
 iii4 direct4 #h1 and the aggravations4 
,if the devil can but once persuade you1
 that sin is harmless1 all faith1 all   
religion1 all honesty1 and your souls   
and all are gone4 ,for then1 all ,god's 
laws and government must be fictions2   
then1 there is no work for ,christ as a 
,saviour1 or the ,spirit as a           
,sanctifier1 to do2 then1 all ordinances
 and means are troublesome vanities1 and
 godliness and obedience deserve to be  
banished from the earth1 as unnecessary 
troublers of mankind2 then1 may this    
poison be safely taken and made your    
food4 ,but oh how mad a conceit is this6
 ,how quickly will ,god make the        
proudest know1 what harm it was to      
refuse the government of his ,maker1 and
 set up the government of his beastly   
appetite and misguided will6 and that   

sin is bad1 if hell be bad4  ,tempt4    
,,xxvi4 ,the devil also tempteth them to
 think1 that though they sin1 yet their 
good works are a compensation for their 
bad1 and therefore they pray1 and do    
some acts of pharisaical devotion1 to   
make ,god amends for what they do amiss4
  ,sidenote3 ,see ,prov4 xxviii4 #i2    
,prov4 xv4 #bf1 #h2 ,prov4 xxi4 #bg2    
,isa4 i4 #ac1 #ad4  ,direct4 ,,xxvi4    
,against this consider1 that if you had 
never so many good works1 they are all  
but your duty1 and make no satisfaction 
for your sin4 ,but what good works can  
you do1 that shall save a wicked soul8  
and that ,god will accept without your  
hearts8 ,your hearts must be first      
cleansed1 and yourselves devoted and    
sanctified to ,god3 for an evil tree    
will bring forth evil fruit3 first make 
the tree good1 and the fruit will be    
good4 ,it is the love of ,god1 and the  
hatred of sin1 and a holy and heavenly  
life1 which are the good works that ,god
 chiefly calleth for2 and faith1 and    

repentance1 and conversion in order to  
these4 ,and will ,god take your         
lip-labour1 or the leavings of your     
flesh by way of alms1 while the world   
and fleshly pleasure have your hearts8  
,indeed1 you do no work that is truly   
good4 ,the matter may be good2 but you  
poison it with bad principles and ends4 
,the carnal mind is not subject to the  
law of ,god1 nor indeed can be2 but is  
enmity to ,god1 ,rom4 viii4 #f1 #g4     
,tempt4 ,,xxvii4 ,some are tempted to   
think1 that ,god will not condemn them  
because they are poor and afflicted in  
this life1 and have their sufferings    
here3 and that he that condemneth the   
rich for not showing mercy to the poor1 
will himself show them mercy4  ,direct4 
,,xxvii4 ,hath he not showed you mercy8 
,and is it not mercy which you vilify   
and refuse8 even ,christ1 and his       
,spirit1 and holy communion with ,god8  
or must ,god show you the mercy of      
glory1 without the mercy of grace8 which
 is a contradiction4 ,strange6 that the 

same men that will not be entreated to  
accept of mercy1 nor let it save them1  
are yet saying1 that ,god will be       
merciful and save them4  ,sidenote3 ,see
 ,heb4 xi4 #f1 #g1 #i1 #aj  ,and for    
your poverty and suffering1 is it not   
against your will8 you cannot deny it3  
and will ,god save any man for that     
which is against his will8 ,you would   
have riches1 and honour1 and pleasure1  
and your good things in this life1 as   
well as others1 if you could tell how3  
you love the world as well as others1 if
 you could get more of it4 ,and to be   
carnal and worldly for so poor a        
pittance1 and to love the world when you
 suffer in it1 doth make you more       
inexcusable than the rich4 ,the devils  
have suffered more than you1 and so have
 many thousand souls in hell2 and yet   
they shall be saved never the more4 ,if 
you are poor in the world1 but rich in  
faith and holiness1 then you may well   
expect salvation1 ,james ii4 #e4 ,but if
 your sufferings make you no more holy1 

they do but aggravate your sin4  ,tempt4
 ,,xxviii4 ,also the devil blindeth     
sinners1 by keeping them ignorant of the
 nature and power of holiness of heart  
and life4 ,they know it not by any      
experience2 and he will not let them see
 it and judge of it in the ,scripture1  
where it is to be seen without any mixed
 contraries2 but he points them only to 
professors of holiness1 and commonly to 
the weakest and the worst of them1 and  
to that which is worst in them1 and     
showeth them the miscarriages of        
hypocrites1 and the falls of the weaker 
sort of christians1 and then tells them1
 ,this is their godliness and religion2 
they are all alike4  ,direct4 ,,xxviii4 
,but it is easy to see1 how these men   
deceive and condemn themselves4 ,this is
 as if you should plead that a beast is 
wiser than a man1 because some men are  
drunk1 and some are passionate1 and some
 are mad4 ,drunkenness and passions1    
which are the disturbances of reason1   
are no disgrace to reason1 but to       

themselves3 nor were they a disgrace    
themselves1 if reason which they hinder 
were not honourable4 ,so no man's sins  
are a disgrace to holiness1 which       
condemneth them3 nor were they bad      
themselves1 if holiness were not good1  
which they oppose4 ,it is no disgrace to
 the daylight or sun1 that there is     
night and darkness3 nor were darkness   
bad1 if light were not good4 ,will you  
refuse health1 because some men are     
sick8 nay1 will you rather choose to be 
dead1 because the living have           
infirmities8 ,the devil's reasoning is  
foolisher than this6 ,holiness is of    
absolute necessity to salvation4 ,if    
many that do more than you1 are as bad  
as you imagine1 what a case then are you
 in1 that have not near so much as they6
 ,if they that make it their greatest   
care to please ,god1 and be saved1 are  
as very hypocrites as the devil would   
persuade you1 what a hopeless case then 
are you in1 that come far short of them6
 ,if so1 you must do more than they1 and

 not less1 if you will be saved2 or else
 out of your own mouths will you be     
condemned4  ,tempt4 ,,xxix4 ,another way
 of the tempter is1 by drawing them     
desperately to venture their souls2 come
 on them what will1 they will put it to 
the venture1 rather than live so strict 
a life4  ,direct4 ,,xxix4 ,but1 ,o man1 
consider what thou dost1 and who will   
have the loss of it6 and how quickly it 
may be too late to recall thy adventure6
 ,what should put thee on so mad a      
resolution8 ,is sin so good8 is hell so 
easy8 is thy soul so contemptible8 is   
heaven such a trifle8 is ,god so hard a 
master8 is his work so grievous1 and his
 way so bad8 doth he require any thing  
unreasonable of you8 hath ,god set you  
such a grievous task1 that it is better 
venture on damnation than perform it8   
,you cannot believe this1 if you believe
 him to be ,god4 ,come near1 and think  
more deliberately on it1 and you will   
find you might better run from your     
food1 your friend1 your life1 than from 

your ,god1 and from a holy life1 when   
you run but into sin and hell4  ,tempt4 
,,xxx4 ,another great temptation is1 in 
making them believe that their sins are 
but such common infirmities as the best 
have3 they cannot deny but they have    
their faults2 but are not all men       
sinners8 ,they hope that they are not   
reigning1 unpardoned sins4  ,direct4    
,,xxx4 ,but1 oh how great a difference  
is between a converted and an           
unconverted sinner6 between the failings
 of a child and the contempt of a rebel6
 between a sinner that hath no gross or 
mortal sin1 and hateth1 bewaileth1 and  
striveth against his infirmities2 and a 
sinner that loveth his sin1 and is loth 
to leave it1 and maketh light of it1 and
 loveth not a holy life4 ,god will one  
day show you a difference between these 
two1 when you see that there are sinners
 that are justified and saved1 and      
sinners that are condemned4         99  
99       99       99       99  ,tempt4  
,i4 ,but here are many subordinate      

temptations1 by which ,satan persuades  
them that their sins are but            
infirmities3 one is1 because their sin  
is but in the heart1 and appeareth not  
in outward deeds3 and they take         
restraint for sanctification4  ,direct4 
,i4 ,alas6 man1 the life and reign of   
sin is in the heart2 that is its        
garrison and throne3 the life of sin    
lieth in the prevalence of your lusts   
within1 against the power of reason and 
will4 ,all outward sins are but acts of 
obedience to the reigning sin within2   
and a gathering tribute for this1 which 
is the king4 ,for this it is that they  
make provision1 ,rom4 xiii4 #ad4 ,on    
this all is consumed1 ,james iv4 #c4    
,original sin may be reigning sin 7as a 
king may be born a king74 ,sin certainly
 reigneth1 till the soul be converted   
and born again4  ,tempt4 ,,ii4 ,the     
devil tells them it is but an infirmity1
 because it is no open1 gross1          
disgraceful sin3 it is hard to believe  
that they are in danger of hell1 for    

sins which are accounted small4         
,direct4 ,,ii4 ,but do you think it is  
no mortal1 heinous sin1 to be void of   
the love of ,god and holiness8 to love  
the flesh and the world above him8 to   
set more by earth than heaven1 and do   
more for it8 ,however they show         
themselves1 these are the great and     
mortal sins4 ,sin is not less dangerous 
for lying secret in the heart4 ,the root
 and heart are usually unseen4 ,some    
kings 7as in ,china1 ,persia1 c47 keep  
out of sight for the honour of their    
majesty4 ,kings are the spring of       
government2 but actions of state are    
executed by officers4 ,when you see a   
man go1 or work1 you know that it is    
something within which is the cause of  
all4 ,if sin appeared without1 as it is 
within1 it would lose much of its power 
and majesty4 ,then ministers1 and       
friends1 and every good man would cast a
 stone at it2 but its secrecy is its    
peace4 ,the devil himself prevaileth by 
keeping out of sight4 ,if he were seen1 

he would be less obeyed4 ,so it is with 
the reigning sins of the heart4 ,pride  
and covetousness may be reigning sins1  
though they appear not in any notorious1
 disgraceful course of life4 ,david's   
hiding his sin1 or ,rachel her idol1    
made them not the better4 ,it is a mercy
 to some men1 that ,god permitteth them 
to fall into some open1 scandalous sin1 
which may tend to humble them1 who would
 not have been humbled nor convinced by 
heart-sins alone4 ,see ,jer4 iv4 #ad2   
,hosea vii4 #f1 #g4 ,an oven is hottest 
when it is stopped4  ,tempt4 ,,iii4     
,satan tells them1 they are not         
unpardoned1 reigning sins1 because they 
are common in the world4 ,if all that   
are as bad as ,i must be condemned1 say 
they1 ,god help a great number4         
,direct4 ,,iii4 ,but know you not that  
reigning sin is much more common than   
saving holiness8 and that the gate is   
wide1 and the way is broad1 that leadeth
 to destruction1 and many go in at it8  
,salvation is as rare as holiness2 and  

damnation as common as reigning sin1    
where it is not cured4 ,this sign       
therefore makes against you4  ,tempt4   
,,iv4 ,but1 saith the tempter1 they are 
such sins as you see good men commit3   
you play at the same games as they3 you 
do but what you see them do2 and they   
are pardoned4  ,direct4 ,,iv4 ,you must 
judge the man by his works1 and not the 
works by the man4 ,and there is more to 
be looked at1 than the bare matter of an
 act4 ,a good man and a bad may play at 
the same game1 but not with the same    
end1 nor with the same love to sport1   
nor so frequently and long to the loss  
of time4 ,many drops may wear a stone3  
many stripes with small twigs may draw  
blood4 ,many mean men in a senate have  
been as great kings3 you may have many  
of these little sins set all together1  
which plainly make up a carnal life4    
,the power of a sin is more considerable
 than the outward show4 ,a poor man1 if 
he be in the place of a magistrate1 may 
be a ruler4 ,and a sin materially small1

 and such as better men commit1 may be a
 sin in power and rule with you1 and    
concur with others which are greater4   
,tempt4 ,v4 ,but1 saith the tempter1    
they are but sins of omission1 and such 
are not reigning sins4  ,direct4 ,v4    
,sins of omission are always accompanied
 with some positive1 sensual affection  
to the creature1 which diverteth the    
soul1 and causeth the omission4 ,and so 
omission is no small part of the        
reigning sin4 ,the not using of reason  
and the will for ,god1 and for the      
mastering of sensuality1 is much of the 
state of ungodliness in man4 ,denying   
,god the heart and life1 is no small    
sin4 ,god made you to do good1 and not  
only to do no harm3 else a stone or     
corpse were as good a christian as you2 
for they do less harm than you4 ,if sin 
have a negative voice in your religion1 
whether ,god shall be worshipped and    
obeyed or not1 it is your king3 it may  
show its power as well by commanding you
 not to pray1 and not to consider1 and  

not to read1 as in commanding you to be 
drunk or swear4 ,the wicked are         
described by omissions3 such as will not
 seek after ,god3 ,god is not in all his
 thoughts1 ,psal4 x4 #d4 ,such as know  
not ,god1 and call not on his name1     
,jer4 x4 #be4 ,that have no truth1 or   
mercy1 or knowledge of ,god1 ,hos4 iv4  
#a4 ,that feed not1 clothe not1 visit   
not ,christ in his members1 ,matt4 xxv42
 that hide their talents1 ,matt4 xxv4   
,indeed1 if ,god have not your heart1   
the creature hath it2 and so it is      
omission and commission that go together
 in your reigning sin4  ,tempt4 ,,vi4   
,but1 saith the tempter1 they are but   
sins of ignorance1 and therefore they   
are not reigning sins3 at least you are 
not certain that they are sins4         
,direct4 ,,vi4 ,and indeed do you not   
know that it is a sin to love the world 
better than ,god8 and fleshly pleasure  
better than ,god's service8 and riches  
better than grace and holiness8 and to  
do more for the body than for the soul1 

and for earth than for heaven8 ,are you 
uncertain whether these are sins8 ,and  
do you not feel that they are your sins8
 ,you cannot pretend ignorance for      
these4 ,but what causeth your ignorance8
 ,is it because you would fain know1 and
 cannot8 ,do you read1 and hear1 and    
study1 and inquire1 and pray for        
knowledge1 and yet cannot know8 ,or is  
it not because you would not know1 or   
think it not worth the pains to get it2 
or because you love your sin8 ,and will 
such wilful ignorance as this excuse    
you8 ,no2 it doth make your sin the     
greater4 ,it showeth the greater        
dominion of sin1 when it can use thee as
 the ,philistines did ,samson1 put out  
thy eyes1 and make a drudge of thee2 and
 conquer thy reason1 and make thee      
believe that evil is good and good is   
evil4 ,now it hath mastered the         
principal fortress of thy soul1 when thy
 understanding is mastered by it4 ,he is
 reconciled indeed to his enemy1 who    
taketh him to be a friend4 ,do you not  

know1 that ,god should have your heart1 
and heaven should have your chiefest    
care and diligence2 and that you should 
make the word of ,god your rule1 and    
your delight1 and meditation day and    
night8 ,if you know not these things1 it
 is because you would not know them3 and
 it is a miserable case to be given up  
to a blinded mind6 ,take heed1 lest at  
last you commit the horridest sins1 and 
do not know them to be sins4 ,for such  
there are that mock at godliness1 and   
persecute christians and ministers of   
,christ1 and know not that they do ill2 
but think they do ,god service1 ,john   
xvi4 #b4 ,if a man will make himself    
drunk1 and then kill1 and steal1 and    
abuse his neighbours1 and say1 ,i knew  
not that ,i did ill1 it shall not excuse
 him4 ,this is your case4 ,you are      
drunken with the love of fleshly        
pleasure and worldly things1 and these  
carry you so away1 that you have neither
 heart nor time to study the            
,scriptures1 and hear1 and think what   

,god saith to you1 and then say that you
 did not know4  ,tempt4 ,,vii4 ,but1    
saith the tempter1 it cannot be a mortal
 reigning sin1 because it is not        
committed with the whole heart1 nor     
without some struggling and resistance3 
dost thou not feel the ,spirit striving 
against the flesh8 and so it is with the
 regenerate1 ,gal4 v4 #ag2 ,rom4 vii4   
#bj-bc4 ,the good which thou dost not   
do1 thou wouldst do2 and the evil which 
thou dost1 thou wouldst not do2 so then 
it is no more thou that dost it1 but sin
 that dwelleth in thee4 ,in a sensual   
unregenerate person1 there is but one   
party1 there is nothing but flesh2 but  
thou feelest the combat between the     
flesh and the ,spirit within thee4      
,sidenote3 ,what resistance of sin may  
be in the ungodly4  ,direct4 ,,vii4     
,this is a snare so subtle and          
dangerous1 that you have need of eyes in
 your head to escape it4 ,understand    
therefore1 that as to the two texts of  
,scripture1 much abused by the tempter1 

they speak not at all of mortal reigning
 sin1 but of the unwilling infirmities  
of such as had subdued all such sin1 and
 walked not after the flesh1 but after  
the ,spirit2 and whose wills were       
habitually bent to good2 and fain would 
have been perfect1 and not have been    
guilty of an idle thought1 or word1 or  
of any imperfection in their holiest    
service1 but lived up to all that the   
law requireth3 but this they could not  
do1 because the flesh did cast many     
stops before the will in the            
performance4 ,but this is nothing to the
 case of one that liveth in gross sin1  
and an ungodly life1 and hath strivings 
and convictions1 and uneffectual wishes 
to be better and to turn1 but never doth
 it4 ,this is but sinning against       
conscience1 and resisting the ,spirit   
that would convert you2 and it maketh   
you worthy of many stripes1 as being    
rebellious against the importunities of 
grace4 ,sin may be resisted where it is 
never conquered2 it may reign           

nevertheless for some contradiction4    
,every one that resisteth the king1 doth
 not depose him from his throne4 ,it is 
a dangerous deceit to think that every  
good desire that contradicteth sin1 doth
 conquer it1 and is a sign of saving    
grace4 ,it must be a desire after a     
state of godliness1 and an effectual    
desire too4 ,there are degrees of power3
 some may have a less and limited power1
 and yet be rulers4 ,as the evil spirits
 that possessed men's bodies1 were a    
legion in one1 and but one in others1   
yet both were possessed2 so is it here4 
,grace is not without resistance in a   
holy soul2 there are some remnants of   
corruption in the will itself1 resisting
 the good2 and yet it followeth not that
 grace doth not rule4 ,so is it in the  
sin of the unregenerate4 ,no man in this
 life is so good as he will be in       
heaven1 or so bad as he will be in hell2
 therefore none is void of all moral    
good4 ,and the least good will resist   
evil1 in its degree1 as light doth      

darkness4 ,as in these cases3  #a4      
,there is in the unregenerate a remnant 
of natural knowledge and conscience4    
,some discoveries of ,god and his will  
there are in his works3 ,god hath not   
left himself without witness4 ,see ,acts
 xiv4 #ag2 xvii4 #bg2 ,rom4 i4 #ai1 #bj2
 ii4 #g-i4 ,this light and law of nature
 governed the heathens2 and this in its 
measure resisteth sin1 and assisteth    
conscience4  #b4 ,when supernatural     
extrinsic revelation in the ,scripture1 
is added to the light and law of nature1
 and the ungodly have all the same law  
as the best2 it may do more4  #c4       
,moreover1 an ungodly man may live under
 a most powerful preacher1 that will    
never let him alone in his sins1 and may
 stir up much fear in him1 and many good
 purposes1 and almost persuade him to be
 a true christian2 and not only to have 
some ineffectual wishings and strivings 
against sin1 but to do many things after
 the preacher1 as ,herod did after      
,john1 and to escape the common         

pollutions of the world1 #b ,pet4 ii4   
#bj4  #d4 ,some sharp affliction1 added 
to the rest1 may make him seem to others
 a true penitent3 when he is stopped in 
his course of sin1 as ,balaam was by the
 angel1 with a drawn sword1 and seeth   
that he cannot go on but in danger of   
his life2 and that ,god is still meeting
 him with some cross1 and hedging up his
 way with thorns 7for such mercy he     
showeth to some of the ungodly72 this   
may not only breed resistance of sin1   
but some reformation4 ,when the         
,babylonians were planted in ,samaria   
they feared not ,god1 and he sent lions 
among them2 and then they feared him1   
and sent up some kind of service to him1
 performed by a base sort of priests2   
they feared the ,lord1 and served their 
own gods1 thinking it was safest to     
please all1 #b ,kings xvii4 #be1 #cb1   
#cc4 ,affliction maketh bad men likest  
to the good4  #e4 ,good education and   
company may do very much3 it may help   
them to much knowledge1 and make them   

professors of strict religion2 and      
constant companions with those that fear
 sin1 and avoid it2 and therefore they  
must needs go far then1 as ,joash did   
all the days of ,jehoiada1 #b ,chron4   
xxiv4 #b4 ,as plants and fruits change  
with the soil by transplantation1 and as
 the climate maketh some blackmoors and 
some white2 so education and converse   
have so great a power on the mind1 that 
they come next to grace1 and are oft the
 means of it4  #f4 ,and ,god giveth to  
many1 internally1 some grace of the     
,spirit1 which is not proper to them    
that are saved1 but common or           
preparatory only4 ,and this may make    
much resistance against sin1 though it  
do not mortify it4 ,one that should live
 but under the convictions that ,judas  
had when he hanged himself1 ,i warrant  
him1 would have strivings and combats   
against sin in him1 though he were      
unsanctified4  #g4 ,yea1 the interest   
and power of one sin may resist another3
 as covetousness may make much          

resistance against sensuality and pride 
of life1 and pride may resist all       
disgraceful sin4  ,tempt4 ,,viii4 ,but1 
saith the tempter1 it is not unpardoned 
sin1 because thou art sorry and dost    
repent for it when thou hast committed  
it2 and all sin is pardoned that is     
repented of4  ,direct4 ,,viii4 ,all the 
foresaid causes which may make some     
resistance of sin in the ungodly1 may   
cause also some sorrow and repenting in 
them4 ,there is repenting and sorrow for
 sin in hell4 ,all men repent and are   
sorry at last2 but few repent so1 as to 
be pardoned and saved4 ,when a sinner   
hath had all the sweetness out of sin   
that it can yield him1 and seeth that it
 is all gone1 and the sting is left     
behind1 no marvel if he repent4 ,i think
 there is scarce any drunkard1 or       
whoremonger1 or glutton1 7that is not a 
flat infidel17 but he repenteth of the  
sin that is past1 because he hath had   
all out of it that it can yield him1 and
 there is nothing left of it that is    

lovely3 but yet he goeth on still1 which
 showeth that his repentance was        
unsound4 ,true repentance is a thorough 
change of the heart and life2 a turning 
from sin to a holy life1 and such a     
sorrow for what is past as would not let
 you do it if it were to do again4 ,if  
you truly repent1 you would not do so   
again1 if you had all the same          
temptations4  ,tempt4 ,,ix4 ,but1 saith 
the tempter1 it is but one sin1 and the 
rest of thy life is good and blameless2 
and ,god judgeth by the greater part of 
thy life1 whether the evil or the good  
be most4  ,direct4 ,,ix4 ,if a man be a 
murderer1 or a traitor1 will you excuse 
him1 because the rest of his life is    
good1 and it is but one sin that he is  
charged with8 ,one sort of poison may   
kill a man2 and one stab at the heart1  
though all his body else be whole3 you  
may surfeit on one dish3 one leak may   
sink a ship4 ,james ii4 #aj1 ,whosoever 
shall keep the whole law1 and yet offend
 in one point1 is guilty of all4 ,see   

,ezek4 xviii4 #aj1 #aa4 ,indeed ,god    
doth judge by the bent of thy heart1 and
 the main drift and endeavour of thy    
life4 ,but canst thou say1 that the bent
 of thy heart1 and the main endeavour of
 thy life1 is for ,god1 and heaven1 and 
holiness8 ,no3 if it were1 thou wert    
regenerate2 and this would not let thee 
live in any one beloved1 chosen1 wilful 
sin4 ,the bent of a man's heart and life
 may be sinful1 earthly1 fleshly1 though
 it run but in the channel of one way of
 gross sinning3 as a man may be         
covetous1 that hath but one trade2 and a
 whoremonger1 that hath but one whore2  
and an idolater1 that hath but one idol4
 ,if thou lovedst ,god better1 thou     
wouldst let go thy sin2 and if thou love
 any one sin better than ,god1 the whole
 bent of thy heart and life is wicked3  
for it is not set upon ,god and heaven1 
and therefore is ungodly4  ,tempt4 ,x4  
,but1 saith the tempter1 it is not      
reigning1 unpardoned sin1 because thou  
believest in ,jesus ,christ2 and all    

that believe1 are pardoned1 and         
justified from all their sin4  ,direct4 
,x4 ,he that savingly believeth in      
,christ1 doth take him entirely for his 
,saviour and ,governor2 and giveth up   
himself to be saved1 sanctified1 and    
ruled by him4 ,as trusting your         
physician1 implieth that you take his   
medicines1 and follow his advice1 and so
 trust him2 and not that you trust to be
 cured while you disobey him1 by bare   
trusting3 so is it as to your faith and 
trust in ,christ2 it is a belief or     
trust1 that he will save all those that 
are ruled by him in order to salvation4 
,he is the author of eternal salvation  
to all them that obey him1 ,heb4 v4 #i4 
,if you believe in ,christ1 you believe 
,christ3 and if you believe ,christ1 you
 believe that except a man be converted1
 and born again1 he cannot enter into   
the kingdom of heaven1 ,john iii4 #c1   
#e2 ,matt4 xviii4 #c2 and that he that  
is in ,christ1 is a new creature2 old   
things are past away1 and all is become 

new1 #b ,cor4 v4 #ag2 and that without  
holiness none shall see ,god1 ,heb4 xii4
 #ad2 and that no fornicator1           
effeminate1 thieves1 covetous1          
drunkards1 revilers1 extortioners1      
murderers1 liars1 shall enter into1 or  
have any inheritance in the kingdom of  
,christ1 #a ,cor4 vi4 #i1 #aj2 ,eph4 v4 
#d-f2 ,rev4 xxi4 #bg2 xxii4 #ad1 #ae4   
,if you believe ,christ1 you must       
believe that you cannot be saved unless 
you be converted4 ,it is the devil1 and 
not ,christ1 that telleth you1 you may  
be pardoned and saved in an unholy1     
unregenerate state3 and it is sad1 that 
men should believe the devil1 and call  
this a believing in ,christ1 and think  
to be saved for so believing2 as if     
false faith and presumption pleased     
,god6 ,christ will not save men for     
believing a lie1 and believing the      
father of lies before him2 nor will he  
save all that are confident they shall  
be saved4 ,if you think you have any    
part in ,christ1 remember ,rom4 viii4   

#i1 ,if any man have not the ,spirit of 
,christ1 the same is none of his4#de    
,,footnotes3  #aj ,leg4 ,danielis       
,episcop4 ,epist4 ad ,bonif4 ,mogunt4   
inter ,epist4 ,bonif4 #fg4 de ,methodo  
convertendi ,paganos4  #aa ,hsit tam    
desperati insul excidii1 insperatique   
mentio auxilii1 memori eorum qui        
utriusque miraculi testes extitere3 et  
ob hoc reges1 publici1 privati1         
sacerdotes1 ecclesiastici1 suum quique  
ordinem servarunt4 ,at illis            
decedentibus1 cum successisset tas      
tempestatis illius nescia1 et prsentis  
tantum serenitatis expers1 ita cuncta   
veritatis ac justiti moderamina concussa
 ac subversa sunt1 ut earum non dicam   
vestigium1 sed ne monumentum quidem in  
supra dictis propemodum ordinibus       
appareat2 exceptis paucis1 et valde     
paucis1 qui ob amissionem tant          
multitudinis1 qu quotidie prona ruit ad 
tartara1 tam brevis numeri habentur1 ut 
eos quodammodo venerabilis mater        
ecclesia in sinu suo recumbentes non    

videat1 quos solos veros filios habeat4 
,quorum nequis me egregiam vitam omnibus
 admirabilem1 ,deoque amabilem carpere  
putet2 si qua liberius de his1 immo     
lugubrius1 cumulo malorum compulsus1 qui
 serviunt non solum ventri1 sed et      
diabolo potius quam ,christo4 ,gildas p4
 7mihi7 #ead4 ,it was ,pythagoras's     
saying1 7which ,ambrose saith he hath   
from the ,jews17 ,communem atque        
usitatam populo viam1 non esse terendam4
  #ab ,cum despicere cpimus et sentire1 
quid simus1 et quid ab animantibus      
cteris differamus1 tum ea insequi       
incipiemus ad qu nati sumus4 ,cicero #e4
 de finib4 ,see the proof of the        
,godhead1 and that ,god is the ,governor
 of the world1 and that there is another
 life for man1 in the beginning of my   
,holy ,commonwealth1 chap4 #a1 #b1 #c4  
,commoda quibus utimur1 lucem qua       
fruimur1 spiritum quem ducimus1  ,deo   
nobis dari et impartiri videmus4 ,cicero
 pro ,ros4 ,quis est tam vecors1 qui cum
 suspexerit in clum1 deos esse non      

sentiat8 et ea qu tanta mente fiunt1 ut 
vix quisquam arte ulla ordinem rerum    
atque vicissitudinem persequi possit1   
casu fieri putet8 ,cicero de ,resp4     
,arusp4 ,read ,galen's ,hymns to the    
,creator1 ,li4 de usu partium1 prcipu1  
#a4 iii4 cap4 #aj4 ,nulla gens est tam  
immansueta1 neque tam ferrea1 qu non    
etiamsi ignoret qualem ,deum habere     
deceat1 tamen habendum sciat4 ,cic4 #a4 
de ,leg4 ,omnibus innatum1 et quasi     
insculptum est1 esse deos4 ,id de ,nat4 
,deor4 ,agnoscimus ,deum ex operibus    
ejus4 ,cic4 #a4 ,tusc4 ,nullum est      
animal prter hominem quod habet ullam   
notitiam ,dei4 ,cic4 #a4 de ,legib4     
,nulla gens tam fera1 cujus mentem non  
imbuerit deorum opinio4 ,cic4 #a4 ,tusc4
 ,i had rather believe all the ,legends1
 ,talmud1 ,alcoran1 than that this      
universal frame is without a mind4 ,lord
 ,bacon1 ,essay #af4 ,a little          
philosophy inclineth man's mind to      
atheism3 but depth in philosophy        
bringeth men's mind about to religion4  

,lord ,bacon1 ,essay #af4 ,stoici dicunt
 unum deum esse1 ipsumque et mentem et  
fatum et ,jovem dicunt3 principio illum 
cum esset apud se1 substantiam omnem per
 aerem in aquam convertisse--,quod autem
 faciat1 ,verbum ,deum esse quod in ipsa
 sit4 ,hunc enim quippe sempiternum per 
ipsam 7materiam7 omnem singula creare4  
,mundum quoque regi et administrari     
secundum mentem et providentiam mente   
per omnes illius partes                 
pertingente--,laert4 in ,zenone4  #ac   
,mundus numine regitur1 estque quasi    
communis urbs et civitas hominum4       
,cicero #b4 de finib4 ,impiis apud      
inferos sunt pn prparat4 ,cicero #a4 de 
,invent4 ,impii apud inferos pnas luunt4
 ,idem4 ,phil1 et #a4 de ,legib4 ,jovem 
dominatorem rerum1 et omnia nutu        
regentem1 et prsentem et prpotentem1 qui
 dubitat1 haud san intelligo1 cur non   
idem1 sol sit1 an nullus sit dubitari   
possit4 ,cicer4 de ,nat4 ,deor4 #b4 p4  
#dh4  #ad ,non temer1 nec fortuito1 sati
 et creati sumus2 sed profecto fuit     

qudam vis1 qu generi consuleret humano2 
nec id gigneret1 aut aleret1 quod cum   
exantlavisset omnes labores1 tum        
incideret in mortis malum sempiternum4  
,cic4 #a4 ,tuscul4 ,nec unquam bono     
quicquam mali evenire potest1 nec vivo  
nec mortuo4 ,nec res ejus  ,diis        
negliguntur4 ,idem4 #a4 ,tusc4  #ae     
,abeunt omnia unde orta sunt4 ,cic4 in4 
lat4 ,maj4 ,dii immortales sparserunt   
animos in corpora humana1 ut essent qui 
terras tuerentur1 quique clestem ordinem
 contemplantes1 imitarentur eum vit modo
 atque constantia4 ,cic4 in ,cato       
,majore4 ,ex terr sunt homines1 non ut  
incol1 et habitatores1 sed quasi        
spectatores superarum rerum atque       
clestium2 quarum spectaculum ad nullum  
aliud genus animantium pertinet4 ,cicero
 #b4 de ,nat4 ,deor4 ,sic habeto2 te non
 esse mortalem1 sed corpus hoc4 ,idem4  
,somn4 ,scip4 ,cum natura cteras        
animantes abjecisset ad pastum1 solum   
hominem erexit1 et ad cli quasi         
cognationis1 domiciliique pristini      

conspectum excitavit3 tum speciem ita   
formavit oris1 ut in ea penitus         
reconditos mores effingeret4 ,cic4 #a4  
de ,legib4 ,nisi ,deus istis te corporis
 custodiis liberaverit1 ad clum aditus  
patere non potest4 ,cicero ,somn4 ,scip4
 ,animi omnium sunt immortales3 sed     
bonorum divini4 ,cic4 #b4 de ,legib4    
,bonorum mentes mihi divin atque tern   
videntur1 et ex hominum vita ad deorum  
religionem et sanctimoniamque migrare4  
,idem4 ,animus est ingeneratus  ,deo1 ex
 quo vere vel agnatio nobis cum         
clestibus1 vel genus vel stirps         
appellari potest4 ,idem4 #a4 de ,leg4   
#af ,qui seipsum cognoverit1 cognoscet  
in se omnia3 ,deum1 ad cujus imaginem   
factus est3 mundum1 cujus simulachrum   
gerit2 creaturas omnes cum quibus       
symbolum habet4 ,paul4 ,scaliger ,thes4 
p4 #gbb4  #ag ,cum quem pnitet peccasse 
pene innocens est3 maxima purgationum   
pars est voluntaria pnitentia           
delictorum4 ,scal4 ,thes4 p4 #gdb4      
,facilius iis ignoscitur qui non        

perseverare sed ab errato se revocare1  
moliuntur2 est enim humanum peccare1 sed
 belluinum in errore perseverare4 ,cic4 
in ,vat4 ,even ,aristotle could say1    
that he that believed as he ought of the
 gods1 should think as well of himself1 
as ,alexander that commandeth so many   
men4 ,plutarch1 de ,tranquil4 ,anim4 p4 
#aee4 ,nullus suavior animo cibus est1  
quam cognitio veritatis4 ,lactant4      
,instit4 #a4 #a4 c4 #a4 ,it is a        
marvellous and doleful case to think how
 ignorant some people live1 even to old 
age1 under constant and excellent       
teaching4 ,some learn neither words nor 
sense1 but hear as if they heard not3   
some learn words1 and know the sense no 
more than if they had learned but a     
tongue unknown2 and will repeat their   
creed and catechism1 when they know not 
what it is that they say4 ,a worthy     
minister of ,helvetia told me1 that     
their people are very constant at their 
sermons1 and yet most of them grossly   
ignorant of the things which they most  

frequently hear4 ,it is almost          
incredible what ignorance some ministers
 report that they have found in some of 
the eldest of their auditors4 ,nay1 when
 ,i have examined some that have        
professed strictness in religion1 above 
the common sort of people1 ,i have found
 some ignorant of some of the           
fundamentals of the christian faith4    
,and ,i remember what an ancient bishop 
about twelve hundred years ago saith1   
,maximus ,taurinensis in his homilies1  
that when he had long preached to his   
people1 even on an evening after one of 
his sermons1 he heard a cry or noise    
among the people1 and hearkening what it
 was1 they were by their outcry helping 
to deliver the moon1 that was in labour 
and wanted help4 ,his words are1 ,quis  
non moleste ferat sic vos esse vestr    
salutes immemores1 ut etiam clo teste   
peccetis8 ,nam cum ante dies plerosque  
cum cupiditate pulsaverim1 ipsa die     
circiter vesperam tanta vociferatio     
populi extitit1 ut irreligiositas ejus  

penetraret ad clum4 ,quod cum requirerem
 quid sibi clamor his velit8 dixerunt   
mihi quod laboranti lun vestra          
vociferatio subveniret2 et defectum ejus
 suis clamoribus adjuvaret3 ,risi       
equidem et miratus sum vanitatem1 quod  
quasi devoti ,christiani ,deo ferebatis 
auxilium4 ,clamabatis enim ne tacentibus
 vobis perderet elementum4 tanquam      
infirmus enim et imbecillis1 nisi       
vestris adjuvaretur vocibus1 non posset 
luminaria defendere qu creavit4 ,it is  
cited also by ,papirius ,massonus in    
vita ,hilarii ,pap1 fol4 #fg4 ,therefore
 popery is suitable to the children of  
darkness1 and unsuitable to the children
 of light1 because it greatly           
befriendeth ignorance1 hindering the    
people from the ,holy ,scriptures1 and  
quieting them with the opiate of an easy
 implicit faith1 in believing as the    
,roman church believeth1 though they    
know not what it believeth1 or mistake1 
and think it believeth that which it    
doth not4 ,ockam4 lib4 de ,sacram4      

,altar4 cap4 #a4 citeth ,innocent4      
,extra de ,sum4 ,trin4 to prove the     
great benefit and efficacy of implicit  
faith1 that it would prove an error to  
be no sin3 ,in tantum1 inquit1 valet    
fides implicita1 ut dicunt aliqui1 ut si
 aliquis eam habet1 quod scilicet credit
 quicquid ,ecclesia credit1 si false    
opiniatur1 ratione naturali motus1 quia 
pater est vel prior filio1 vel quod tres
 person sint tres res ab invicem        
distantes1 non est hreticus1 nec peccat2
 dummodo hunc errorem non defendat1 et  
hoc ipsum credit1 quia credit ecclesiam 
sic credere1 et suam opinionem fidei    
ecclesi supponit4 ,quia licet sic male  
opinetur1 non tamen est illa fides sua1 
immo fides sua est fides ,ecclesi4 ,this
 implicit faith1 being nothing but to   
believe that the church erreth not1 is  
not an implicit faith in ,god1 7to      
believe that all that ,god revealeth is 
true17 which all men have that believe  
in ,god1 as rational an excuse for      
ignorance and error1 as a belief in the 

church of ,rome8 ,this is too short and 
easy a faith to be effectual to the true
 ends of faith4 ,si igitur tant sit     
efficaci fides implicita1 ut excuset    
ignoranter errantem circa illa qu in    
,scriptura canonica sunt expressa1 multo
 magis excusabit ignoranter opinantem   
aliquid quod nec in ,scriptura canonica 
reperitur expressum4 ,ockam4 ibid4  #ah 
,pnitenti optimus est portus1 mutatio   
consilii4 ,cic4 ,phil4 #ab4  #ai ,bonum 
grati unius hominis majus est quam bonum
 natur totius universi4 ,aquin4 #ab4 q4 
#aac4 art4 #i4  #bj ,quicquid ,deo      
gratum dignumque offertur1 de bono      
thesauro cordis defertur4 ,intra nos    
quippe est quod ,deo offerimus1 omne    
viz4 acceptabile munus3 ,ibi timor      
,dei----ibi confessio1 ibi largitas1 ibi
 sobrietas1 ibi paupertas spiritus1 ibi 
compassio1 c4 ,potho ,prumiens4 de ,domo
 ,dei1 #a4 #b4 ,de regno ,dei quod intra
 nos est meditamur vanitates et insanias
 falsas1 dum interioribus anim          
virtutibus1 in quibus regnum ,dei       

consistit1 privati1 ad exteriora qudam  
studia ducimur1 et circa corporales     
exercitationes qu ad modicum utiles esse
 videntur1 occupamur1 fructus spiritus1 
qui sunt charitas1 pax1 gaudium1 c4     
intus minime possidemus1 et exterius    
quarundum consuetudinum observantias    
sectamur2 in exercitiis tantum          
corporalibus qu sunt jejunia1 vigili1   
asperitas seu vilitas vestis1 c4 regulam
 nobis vivendi quasi perfectam          
statuentes4 ,idem ibid4  #ba ,nulla     
religio vera est1 nisi qu virtute et    
justitia constat4 ,id4 ibid4  #bb       
,victor ,utic4 saith that the ,arrian   
,goths tormented the devoted virgins1 to
 force them to confess that their       
pastors had committed fornication with  
them1 but no torment prevailed with     
them1 though many were killed with it1  
p4 #djg1 #djh4 lib4 #b4 ,terrent        
prceptis feralibus1 ut in medio         
,vandalorum nostri nullatenus           
respirarent3 neque usque quaque orandi  
aut immolandi concederetur gementibus   

locus4 ,nam et divers calumni non       
deerant quotidie1 etiam illis           
sacerdotibus1 qui in his regionibus     
versabantur1 qu palatio tributo         
pendebant4 ,et si forsitan quisquam1 ut 
moris est1 dura ,dei populum admoneret1 
,pharaonem1 ,nabuchodonosor1            
,holofernem1 aut aliquem similem        
nominasset1 objiciebantur illi1 quod in 
personam regis ita dixisset1 et statim  
exilio tradebatur4 ,hoc enim tempore    
persecutionis genus agebatur1 hic apert1
 alibi occult1 ut piorum nomen talibus  
insidiis interiret4 ,n4 ,b4 ,victor4    
,uticens4 p4 7mihi7 #chb4 ,abundance of 
pastors were then banished from their   
churches1 and many tormented1 and       
,augustine himself died with fear1 saith
 ,victor1 ib4 p4 #cgf1 when he had      
written 7saith he7 two hundred and      
thirty-two books1 besides innumerable   
,epistles1 ,homilies1 ,expositions on   
the ,psalms1 ,evangelists1 c4  #bc ,the 
word itself exciteth reason1 and        
preachers are by reason to shame all sin

 as a thing unreasonable4 ,and the want 
of such excitation1 by powerful         
preaching1 and plain instructing1 and   
the persons considering1 is a great     
cause of the world's undoing4 ,for those
 preachers that lay all the blame on the
 people's stupidity or malignity1 ,i    
desire them to read a satisfactory      
answer in ,acosta the ,jesuit1 li4 iv4  
c4 #b1 #c1  #d4 ,few souls perish1      
comparatively1 where all the means are  
used which should be used by their      
superiors for their salvation3 if every 
parish had holy1 skilful1 laborious     
pastors1 that would publicly and        
privately do their part1 great things   
might be expected in the world4 ,but1   
saith ,acosta1 ,itaque prcipua causa ad 
ministros parum idoneos redit4 ,qu      
namque est prdicatio nostra8 qu fiducia8
 signa cert non edimus3 vit sanctitate  
non eminemus2 beneficentia non          
invitamus2 verbi ac spiritus efficacia  
non persuademus2 lachrymis ac precibus  
,deo non impetramus2 imo ne magnopere   

quidem curamus4 ,qu ergo nostra querela 
est8 qu tanta ,indorum accusatio8 lib4  
iv4 p4 #cfe4 ,an ingenuous confession of
 the ,roman priesthood4 ,and such       
priests can expect no better success4   
,but having seen another sort of        
ministers1 through ,god's mercy1 ,i have
 seen an answerable fruit of their      
endeavours4  #bd ,even learning and     
honest studies may be used as a         
diversion from more necessary things4   
,saith ,petrarch1 in ,vita ,sua1        
,ingenio sui ad omne bonum et salubre   
studium apto2 sed ad moralem prcipue    
philosophiam1 et ad poeticam prono4     
,quam ipsam processu temporis neglexi1  
sacris literis delectatus1 in quibus    
sensi dulcedinem abditam1 quam aliquando
 contempseram2 poeticis literis non nisi
 ad ornamentum reservatis4  #be #a      
,peter v4 #b-d2 #b ,cor4 x4 #d2 #b ,cor4
 v4 #ai1 #bj2 #b ,cor4 i4 #bd2 #a ,cor4 
iv4 #a2 #b ,cor4 iii4 #f1 and xi4 #bc2  
,joel i4 #i1 #ac2 #b ,cor4 iv4 #e2 ,mark
 x4 #dd2 ,matt4 xx4 #bg2 ,luke xxii4    

#bd-bf4  #bf ,seneca ,ep4 #hg4 scribit1 
,tam necessarium fuisse ,romano populo  
nasci ,catonem1 quam ,scipionem3 alter  
enim cum hostibus nostris1 alter cum    
moribus bellum gessit4  #bg ,bernard1 de
 ,grad4 ,humil4 grad4 #h4 describeth    
men's excusing their sins thus1 ,if it  
may be1 they will say1 ,i did not do it2
 or else1 ,it was no sin1 but lawful2 or
 else1 ,i did it not oft or much2 or    
else1 ,i meant no harm2 or else1 ,i was 
persuaded by another1 and drawn to it by
 temptation4  #bh ,atque haud scio an   
pietate adversus ,deos sublat1 fides    
etiam1 et societas humani generis1 et   
una excellentissima virtus1 justitia1   
tollatur4 ,cicero de ,nat4 ,deor4 p4 #d4
  #bi ,mira ,ciceronis fictio in li4 de 
,universit4 p4 #ceh4 ,atque ille qui    
recte et honeste curriculum vivendi     
natura datum confecerit1 ad illud       
astrum1 quo cum aptus fuerit1           
revertetur4 ,qui autem immoderate et    
intemperate vixerit1 eum secundus ortus 
in figuram muliebrem transferet1 et si  

ne tum quidem finem vitiorum faciet1    
gravius etiam jactabitur1 et in suis    
moribus simillimas figuras pecudum1 et  
ferarum transferetur3 neque malorum     
terminum prius aspiciet1 quam illam     
sequi cperit conversionem1 quam habebat 
in se1 c4 cum ad primam et optimam      
affectionem animi pervenerit4  #cj ,unus
 gehenn ignis et in inferno1 sed non uno
 modo omnes excruciat peccatores4       
,uniuscujusque enim quantum exigit      
culpa1 tantum illic sentitur et pna3 nam
 sicut hic unus sol non omnia corpora   
qualiter calefacit1 ita illic unus ignis
 animas pro qualitate criminum          
dissimiliter exurit4 ,hugo ,etherianus  
de ,anim4 regres4 cap4 #ab4 ,idem       
undique in infernum descensus est1 saith
 ,anaxagoras 7in ,laert47 to one that   
only lamented that he must die in a     
strange country4  #ca ,alienus est  fide
 qui ad agendam pnitentiam tempus       
expectat senectutis4 ,jo4 ,benedictus   
,paris4 in ,annot4 in ,luc4 xii4 ,multos
 vitam differentes mors incerta prvenit4

 ,id4 ib4 ex ,senec4  #cb ,n illi falsi 
sunt1 qui diversissimas res pariter     
expectant1 ignavi voluptatem et prmia   
virtutis4 ,sallust4 ,tenebit te diabolus
 sub specie libertatis addictum1 ut sit 
tibi liberum peccare1 non vivere3       
,captivum te tenet author scelerum1     
compedes tibi libidinis imposuit1 et    
undique te sepsit armat custodi2 ,legem 
tibi dedit ut licitum putes omne quod   
non licet2 et vivum te in etern mortis  
foveam demersit4 ,hugo ,etherianus de   
,animar4 regressu1 cap4 #i4  #cc ,acosta
 saith1 that the ,indians are so        
addicted to their idolatry1 and         
unwearied in it1 that he knoweth not    
what words can sufficiently declare1 how
 totally their minds are transformed    
into it1 no whoremonger having so mad a 
love to his whore1 as they to their     
idols3 so that neither in their idleness
 or their business1 neither in public or
 in private1 will they do any thing1    
till they have first used their         
superstition to their idols3 they will  

neither rejoice at weddings1 nor mourn  
at funerals1 neither make a feast1 or   
partake of it1 nor so much as move a    
foot out of doors1 or a hand to any     
work1 without this heathenish sacrilege3
 and all this they do with the greatest 
secresy1 lest the christians should know
 it4 ,lib4 #e4 cap4 #h4 p4 #dfg4 ,see   
here how nature teacheth all men that   
there is a ,deity to be worshipped with 
all possible love and industry6 ,and    
shall the worshippers of the true ,god  
then think it unnecessary preciseness1  
to be as diligent and hearty in his     
service8  #cd ,how penitents of old did 
rise even from a particular sin1 judge  
by these words of ,pacianus ,parnes4 ad 
,pnit4 ,bibl4 ,pat4 ,to4 #c4 p4 #gd4    
,you must not only do that which may be 
seen of the priest1 and praised by the  
bishop--to weep before the church1 to   
lament a lost or sinful life in a sordid
 garment1 to fast1 pray1 to roll on the 
earth2 if any invite you to the bath 7or
 such pleasures7 to refuse to go3 if any

 bid you to a feast1 to say1 ,these     
things are for the happy2 ,i have sinned
 against ,god1 and am in danger to      
perish for ever6 ,what should ,i do at  
banquets1 who have wronged the ,lord8   
,besides these1 you must take the poor  
by the hand1 you must beseech the widow1
 lie at the feet of the presbyters1 beg 
of the church to forgive you1 and pray  
for you3 you must try all means rather  
than perish4  #ce ,of how great         
concernment faithful pastors are for the
 conversion of the ungodly1 see a       
,jesuit1 ,acosta1 lib4 #d4 c4 l1 #d4    
,infinitum esset ctera persequi1 qu     
contra hos fatuos principes tanaos1     
contra pastores stultos1 vel potius     
idola pastorum1 contra seipsos potius   
pascentes1 contra vsanos prophetas1     
contra sacerdotes contemptores1 atque   
arrogantes1 contra stercus solennitatum1
 contra popularis plausus captatores1   
contra inexplebiles pecuni gurgites1    
cterasque pestes1 propheticus sermo     
declamat4 ,vix alias sancti patres      

plenioribus velis feruntur in ,pelagiis1
 quam cum de sacerdotali contumelia     
oratio est4 ,acosta1 ib4 p4 #cec4 ,non  
est iste sacerdos1 non est sed infestus1
 atrox1 dolosus1 illusor sui1 et lupus  
in dominicum gregem ovina pella armatus4
 ,ibid4  #cf ,whereas there are two     
great and grievous sorts of trouble     
raised1 one in the churches at the trial
 of members1 and an other in men's      
consciences in trying their states1     
about this question1 ,how to know true  
conversion or sanctification8 ,i must   
tell them in both these troubles1       
plainly1 that christianity is but one   
thing1 the same in all ages1 which is   
their consent to the baptismal covenant3
 and there is no such way to resolve    
this question1 as to write or set before
 you the covenant of baptism in its     
proper sense1 and then ask your hearts1 
whether you unfeignedly and resolvedly  
consent4 ,he that consenteth truly1 is  
converted and justified2 and he that    
professeth consent1 is to be received   

into the church by baptism 7if his      
parents' consent did not bring him in   
before1 which he is to do nevertheless  
himself at age74  #cg ,passibilis timor 
est irrationabilis1 et ad irrationabilia
 constitutus1 sed eum prcipit qui cum   
disciplina et recta ratione consistit1  
cujus proprium est reverentia4 ,qui enim
 propter ,christum et doctrinam ejus    
,deum timet1 cum reverentia ei subjectus
 est2 cum ille qui per verbera aliaque  
tormenta timet ,deum1 passibilem timorem
 habete viderur4 ,dydimus ,alex4 in     
,pet4 #a4  #ch ,every one is not a      
thief1 that a dog barks at2 nor an      
hypocrite1 that hypocrites call so4  #ci
 ,as the ,athenians1 that condemned     
,socrates to death1 and then lamented   
it1 and erected a brazen statue for his 
memorial4  #dj ,acosta saith1 that he   
that will be a pastor to the ,indians1  
must not only resist the devil and the  
flesh1 but must resist the custom of men
 which is grown powerful by time and    
multitude3 and must oppose his breast to

 receive the darts of the envious and   
malevolent1 who1 if they see any thing  
contrary to their profane fashion1 they 
cry out1 ,a traitor6 a hypocrite6 an    
enemy6 lib4 #d4 c4 #ae4 p4 #djd4 ,it    
seems among papists and barbarians1 the 
serpent's seed do hiss in the same      
manner against the good among           
themselves1 as they do against us4  #da 
,eph4 ii4 #a2 ,col4 ii4 #ac2 #a ,cor4   
xv4 #ce2 #a ,tim4 v4 #f2 ,joel i4 #e    
#db ,rom4 viii4 #i1 #af2 ,rom4 ix4 #h2  
,eph4 ii4 #c4  #dc ,see my sermon on    
,prov4 i4 #cb1 in the end of ,the vain  
,religion of the ,formal ,hypocrite4    
#dd ,read ,mr4 ,bolton's ,assize ,sermon
 on #a ,cor4 i4 #bf4  #de ,see more of  
,temptations1 chap4 iii4 direct4 #i4    
,,chapter ,,ii4      ,,directions ,,to  
,,young ,,christians ,,or ,,beginners   
,,in ,,religion1 ,,for ,,their          
,,establishment ,,and ,,safe            
,,proceeding4#df   ,before ,i come to   
the common directions for the exercise  
of grace1 and walking with ,god1        

containing the common duties of         
christianity1 ,i shall lay down some    
previous instructions1 proper to those  
that are but newly entered into religion
 7presupposing what is said in my book  
of directions to those that are yet     
under the work of conversion1 to prevent
 their miscarrying by a false           
superficial change74  ,direct4 ,i4 ,take
 heed lest it be the novelty or         
reputation of truth and godliness1 that 
takes with you1 more than the solid     
evidence of their excellency and        
necessity2 lest when the novelty and    
reputation are gone1 your religion      
wither and consume away4  ,it is said of
 ,john and the ,jews by ,christ1 ,he was
 a burning and a shining light1 and ye  
were willing for a season to rejoice in 
his light1 ,john v4 #ce4 ,all men are   
affected most with things that seem new 
and strange to them4 ,it is not only the
 infirmity of children1 that are pleased
 with new clothes1 and new toys and     
games2 but even to graver1 wiser        

persons1 new things are most affecting1 
and commonness and custom dulls delight4
 ,our habitations1 and possessions1 and 
honours1 are most pleasing to us at the 
first2 and every condition of life doth 
most affect us at the first3 if nature  
were not much for novelty1 the          
publishing of news-books would not have 
been so gainful a trade so long1 unless 
the matter had been truer and more      
desirable4 ,hence it is that changes are
 so welcome to the world1 though they   
prove ordinarily to their cost4 ,no     
wonder then1 if religion be the more    
acceptable1 when it comes with this     
advantage4 ,when men first hear the     
doctrine of godliness1 and the tidings  
of another world1 by a powerful preacher
 opened and set home1 no wonder if      
things of so great moment affect them   
for a time3 it is said of them that     
received the seed of ,god's word as into
 stony ground1 that forthwith it sprung 
up1 and they anon with joy received it1 
,matt4 xiii4 #e1 #bj2 but it quickly    

withered for want of rooting4 ,these    
kind of hearers can no more delight     
still in one preacher1 or one           
profession1 or way1 than a glutton in   
one dish1 or an adulterer in one harlot3
 for it is but a kind of sensual or     
natural pleasure that they have in the  
highest truths2 and all such delight    
must be fed with novelty and variety of 
objects4 ,the ,athenians were           
inquisitive after ,paul's doctrine as   
novelty1 though after they rejected it1 
as seeming to them incredible3 ,acts    
xvii4 #ai-ba1 ,may we know what this new
 doctrine whereof thou speakest is8 ,for
 thou bringest certain strange things to
 our ears3 we would know therefore what 
these things mean4 ,for all the         
,athenians and strangers which were     
there1 spent their time in nothing else1
 but to tell or hear some new thing4    
,to this kind of professors1 the        
greatest truths grow out of fashion1 and
 they grow weary of them1 as of dull and
 ordinary things3 they must have some   

new light1 or new way of religion that  
lately came in fashion3 their souls are 
weary of that manna that at first was   
acceptable to them1 as angels' food4    
,old things seem low1 and new things    
high to them2 and to entertain some     
novelty in religion1 is to grow up to   
more maturity3 and too many such at last
 so far overthrive their old apparel1   
that the old ,christ and old gospel are 
left behind them4  ,the light of the    
gospel is speedilier communicated1 than 
the heat2 and this first part being most
 acceptable to them1 is soon received2  
and religion seemeth best to them at    
first4 ,at first they have the light of 
knowledge alone2 and then they have the 
warmth of a new and prosperous          
profession3 there must be some time for 
the operating of the heat1 before it    
burneth them2 and then they have enough1
 and cast it away in as much haste as   
they took it up4 ,if preachers would    
only lighten1 and shoot no thunderbolts1
 even a ,herod himself would hear them  

gladly1 and do many things after them2  
but when their ,herodias is meddled     
with1 they cannot bear it4 ,if preachers
 would speak only to men's fancies or   
understandings1 and not meddle too      
smartly with their hearts1 and lives1   
and carnal interests1 the world would   
bear them1 and hear them as they do     
stage-players1 or at least as lecturers 
in philosophy or physic4 ,a sermon that 
hath nothing but some general toothless 
notions in a handsome dress of words1   
doth seldom procure offence or          
persecution3 it is rare that such men's 
preaching is distasted by carnal        
hearers1 or their persons hated for it4 
,it is a pleasant thing for the eyes to 
behold the sun1 ,eccles4 xi4 #g2 but not
 to be scorched by its heat4 ,christ    
himself at a distance as promised1 was  
greatly desired by the ,jews3 but when  
he came1 they could not bear him2 his   
doctrine and life were so contrary to   
their expectations4 ,mal4 iii4 #a-c1    
,the ,lord1 whom ye seek1 shall suddenly

 come into his temple1 even the         
messenger of the covenant1 whom ye      
delight in3 behold1 he shall come1 saith
 the ,lord of hosts4 ,but who may abide 
the day of his coming8 and who shall    
stand when he appeareth8 for he is like 
a refiner's fire1 and like fullers'     
soap4 ,many when they come first 7by    
profession7 to ,christ1 do little think 
that he would cast them into the fire1  
and refine them1 and purge away their   
dross1 and cast them anew into the mould
 of the gospel1 ,rom4 vi4 #ag4 ,many    
will play a while by the light1 that    
will not endure to be melted by the     
fire4 ,when the preacher cometh once to 
this1 he is harsh and intolerable1 and  
loseth all the praise which he had won  
before1 and the pleasing novelty of     
religion is over with them4 ,the gospel 
is sent to make such work in the soul   
and life1 as these tender persons will  
not endure3 it must captivate every     
thought to ,christ1 and kill every lust 
and pleasure which is against his will2 

and put a new and heavenly life into the
 soul3 it must possess men with deep and
 lively apprehensions of the great      
things of eternity2 it is not wavering  
dull opinions1 that will raise and carry
 on the soul to such vigorous1 constant1
 victorious action1 as is necessary to  
salvation4 ,when the gospel cometh to   
the heart1 to do this great prevailing  
work1 then these men are impatient of   
the search and smart1 and presently have
 done with it4 ,they are like children1 
that love the book for the gilding and  
fineness of the cover1 and take it up as
 soon as any2 but it is to play with1   
and not to learn2 they are weary of it  
when it comes to that4 ,at first many   
come to ,christ with wonder1 and will   
needs be his servants for something in  
it that seemeth fine2 till they hear    
that the ,son of man hath not the       
accommodation of the birds or foxes2 and
 that his doctrine and way hath an      
enmity to their worldly1 fleshly        
interest1 and then they are gone4 ,they 

first entertained ,christ in compliment1
 thinking that he would please them1 or 
not much contradict them2 but when they 
find that they have received a guest    
that will rule them1 and not be ruled by
 them1 that will not suffer them to take
 their pleasure1 nor enjoy their riches1
 but hold them to a life which they     
cannot endure1 and even undo them in the
 world1 he is then no longer a guest for
 them4 ,whereas if ,christ had been     
received as ,christ1 and truth and      
godliness deliberately entertained for  
their well-discerned excellency and     
necessity1 the deep rooting would have  
prevented this apostasy1 and cured such 
hypocrisy4  ,but1 alas6 poor ministers  
find by sad experience1 that all prove  
not saints that flock to hear them1 and 
make up the crowd2 nor that for a season
 rejoice in their light1 and magnify    
them1 and take their parts4 ,the blossom
 hath its beauty and sweetness2 but all 
that blossometh or appeareth in the bud1
 doth not come to perfect fruit3 some   

will be blasted1 and some blown down2   
some nipped with frosts1 some eaten by  
worms2 some quickly fall1 and some hang 
on till the strongest blasts do cast    
them down3 some are deceived and        
poisoned by false teachers2 some by     
worldly cares1 and the deceitfulness of 
riches1 become unfruitful and are turned
 aside2 the lusts of some had deeper    
rooting than the word2 and the friends  
of some had greater interest in them    
than ,christ1 and therefore they forsake
 him to satisfy their importunity3 some 
are corrupted by the hopes of           
preferment1 or the favour of man2 some  
feared from ,christ by their threats and
 frowns1 and choose to venture on       
damnation to scape persecution3 and some
 are so worldly wise1 that they can see 
reason to remit their zeal1 and can save
 their souls and bodies too2 and prove  
that to be their duty1 which other men  
call sin 7if the end will but answer    
their expectations73 and some grow weary
 of truth and duty1 as a dull and common

 thing1 being supplied with that variety
 which might still continue the delights
 of novelty4  ,yet mistake not what ,i  
have said1 as if all the affection      
furthered by novelty1 and abated by     
commonness and use1 were a sign that the
 person is but a hypocrite4 ,i know that
 there is something in the nature of    
man1 remaining in the best1 which       
disposeth us to be much more            
passionately affected with things when  
they seem new to us1 and are first      
apprehended1 than when they are old1 and
 we have known or used them long4 ,there
 is not1 ,i believe1 one man of a       
thousand1 but is much more delighted in 
the light of truth1 when it first       
appeareth to him1 than when it is trite 
and familiarly known2 and is much more  
affected with a powerful minister at    
first1 than when he hath long sat under 
him4 ,the same sermon that even         
transported them at the first hearing1  
would affect them less1 if they had     
heard it preached a hundred times4 ,the 

same books which greatly affected us at 
the first or second reading1 will affect
 us less when we have read them over    
twenty times4 ,the same words of prayer 
that take much with us when seldom used1
 do less move our affections when they  
are daily used all the year4 ,at our    
first conversion1 we have more          
passionate sorrow for our sin1 and love 
to the godly1 than we can afterwards    
retain4 ,and all this is the case of    
learned and unlearned1 the sound and    
unsound1 though not of all alike4 ,even 
heaven itself is spoken of by ,christ1  
as if it did participate of this1 when  
he saith1 that joy shall be in heaven   
over one sinner that repenteth1 more    
than over ninety and nine just persons1 
that need no repentance1 ,luke xv4 #g1  
#aj4 ,and ,i know it is the duty of     
ministers to take notice of this        
disposition in their hearers1 and not to
 dull them with giving them still the   
same1 but to profit them by a pleasant  
and profitable variety3 not by preaching

 to them another ,christ1 or a new      
gospel3 it is the same ,god1 and        
,christ1 and ,spirit1 and ,scripture1   
and the same heaven1 the same church1   
the same faith1 and hope1 and           
repentance1 and obedience1 that we must 
preach to them as long as we live2      
though they say1 we have heard this a   
hundred times1 let them hear it still1  
and bring them not a new creed4 ,if they
 hear so oft of ,god1 and ,christ1 and  
heaven1 till by faith1 and love1 and    
fruition1 they attain them as their end1
 they have heard well4 ,but yet there is
 a grateful variety of subordinate      
particulars1 and of words1 and methods1 
and seasonable applications1 necessary  
to the right performance of our         
ministry1 and to the profiting of the   
flocks3 though the physician use the    
same apothecary's shop1 and             
dispensatory1 and drugs1 yet how great a
 variety must he use of compositions1   
and times1 and manner of administration4
  ,but for all this1 though the best are

 affected most with things that seem    
new1 and are dulled with the long and   
frequent use of the same expressions1   
yet they are never weary of the         
substance of their religion1 so as to   
desire a change4 ,and though they are   
not so passionately affected with the   
same sermons1 and books1 or with the    
thoughts or mention of the same         
substantial matters of religion1 as at  
first they were2 yet do their judgments 
more solidly and tenaciously embrace    
them1 and esteem them1 and their wills  
as resolvedly adhere to them1 and use   
them1 and in their lives they practise  
them1 better than before4 ,whereas1 they
 that take up their religion but for    
novelty1 will lay it down when it       
ceaseth to be new to them1 and must     
either change for a newer1 or have none 
at all4#dg  ,and as unsound are they    
that are religious1 only because their  
education1 or their friends1 or the     
laws1 or judgment of their rulers1 or   
the custom of the country1 hath made it 

necessary to their reputation3 these are
 hypocrites at the first setting out1   
and therefore cannot be saved by        
continuance in such a carnal            
religiousness as this4 ,i know law1 and 
custom1 and education1 and friends1 when
 they side with godliness1 are a great  
advantage to it1 by affording helps1 and
 removing those impediments that might  
stick much with carnal minds4 ,but truth
 is not your own1 till it be received in
 its proper evidence2 nor your faith    
divine1 till you believe what you       
believe1 because ,god is true who doth  
reveal it2 nor are you the children of  
,god1 till you love him for himself2 nor
 are you truly religious1 till the truth
 and goodness of religion itself be the 
principal thing that maketh you         
religious4 ,it helpeth much to discover 
a man's sincerity1 when he is not only  
religious among the religious1 but among
 the profane1 and the enemies1 and      
scorners1 and persecutors of religion3  
and when a man doth not pray only in a  

praying family1 but among the           
prayerless1 and the deriders of fervent 
constant prayer3 and when a man is      
heavenly among them that are earthly1   
and temperate among the intemperate and 
riotous1 and holdeth the truth among    
those that reproach it and that hold the
 contrary3 when a man is not carried    
only by a stream of company1 or outward 
advantages1 to his religion1 nor        
avoideth sin for want of a temptation1  
but is religious though against the     
stream1 and innocent when cast          
7unwillingly7 upon temptations2 and is  
godly where godliness is accounted      
singularity1 hypocrisy1 faction1 humour1
 disobedience1 or heresy2 and will      
rather let go the reputation of his     
honesty1 than his honesty itself4       
,direct4 ,,ii4 ,take heed of being      
religious only in opinion1 without zeal 
and holy practice2 or only in zealous   
affection1 without a sound1 well        
grounded judgment2 but see that         
judgment1 zeal1 and practice be         

conjunct4  ,of the first part of this   
advice1 7against a bare opinionative    
religion17 ,i have spoken already1 in my
 ,directions for a ,sound ,conversion4  
,to change your opinions is an easier   
matter than to change the heart and     
life4 ,a holding of the truth will save 
no man1 without a love and practice of  
the truth4 ,this is the meaning of      
,james ii4 where he speaketh so much of 
the unprofitableness of a dead1         
unaffected belief1 that worketh not by  
love1 and commandeth not the soul to    
practice and obedience4 ,to believe that
 there is a ,god1 while you neglect him 
and disobey him1 is unlike to please    
him4 ,to believe that there is a heaven1
 while you neglect it1 and prefer the   
world before it1 will never bring you   
thither4 ,to believe your duty1 and not 
to perform it1 and to believe that sin  
is evil1 and yet to live in it1 is to   
sin with aggravation1 and have no       
excuse1 and not the way to be accepted  
or justified with ,god4 ,to be of the   

same belief with holy men1 without the  
same hearts and conversations1 will     
never bring you to the same felicity4   
,he that knoweth his master's will and  
doth it not1 shall be so far from being 
accepted for it1 that he shall be beaten
 with many stripes4 ,to believe that    
holiness and obedience is the best way1 
will never save the disobedient and     
unholy4  ,and yet if judgment be not    
your guide1 the most zealous affections 
will but precipitate you2 and make you  
run1 though quite out of the way1 like  
the horses when they have cast the      
coachman or the riders4#dh ,to ride post
 when you are quite out of the way1 is  
but laboriously to lose your time1 and  
to prepare for further labour4 ,the     
,jews that persecuted ,christ and his   
apostles1 had the testimony of ,paul    
himself1 that they had a zeal of ,god1  
but not according to knowledge1 ,rom4 x4
 #b4 ,and ,paul saith of the deceivers  
and troublers of the ,galatians1 7whom  
he wished even cut off17 that they did  

zealously affect them1 but not well1    
,gal4 iv4 #ag4 ,and he saith of himself1
 while he persecuted christians to      
prison and to death1 ,i was zealous     
towards ,god as ye are all this day1    
,acts xxii4 #c1 #d4 ,was not the papist1
 ,st4 ,dominick1 that stirred up the    
persecution against the christians in   
,france and ,savoy1 to the murdering of 
many thousands of them1 a very zealous  
man8 ,and are not the butchers of the   
,inquisition zealous men8 ,and were not 
the authors of the third ,canon of the  
,general ,council at the ,lateran1 under
 ,pope ,innocent the third1 very zealous
 men1 who decreed that the pope should  
depose temporal lords1 and give away    
their dominions1 and absolve their      
subjects1 if they would not exterminate 
the godly1 called heretics8 ,were not   
the papists' powder-plotters zealous    
men8 ,hath not zeal caused many of      
latter times to rise up against their   
lawful governors8 and many to persecute 
the church of ,god1 and to deprive the  

people of their faithful pastors without
 compassion on the people's souls8 ,doth
 not ,christ say of such zealots1 ,the  
time cometh1 when whosoever killeth you1
 will think he doth ,god service1 ,john 
xvi4 #b2 or offereth a service          
7acceptable7 to ,god4 ,therefore ,paul  
saith1 ,it is good to be zealously      
affected always in a good matter1 ,gal4 
iv4 #ah2 showing you that zeal indeed is
 good1 if sound judgment be its guide4  
,your first question must be1 ,whether  
you are in the right way8 and your      
second1 ,whether you go apace8 ,it is   
sad to observe what odious actions are  
committed in all ages of the world1 by  
the instigation of misguided zeal6 ,and 
what a shame an imprudent zealot is to  
his profession6 while making himself    
ridiculous in the eyes of the           
adversaries1 he brings his profession   
itself into contempt1 and maketh the    
ungodly think that the religious are but
 a company of transported brain-sick    
zealots2 and thus they are hardened to  

their perdition4 ,how many things doth  
unadvised affection provoke well-meaning
 people to1 that afterwards will be     
their shame and sorrow4  ,labour        
therefore for knowledge1 and soundness  
of understanding2 that you may know     
truth from falsehood1 good from evil2   
and may walk confidently1 while you walk
 safely2 and that you become not a shame
 to your profession1 by a furious       
persecution of that which you must      
afterwards confess to be an error2 by   
drawing others to that which you would  
after wish that you had never known     
yourselves4 ,and yet see that all your  
knowledge have its efficacy upon your   
heart and life2 and take every truth as 
an instrument of ,god1 to reveal himself
 to you1 or to draw your heart to him1  
and conform you to his holy will4       
,direct4 ,,iii4 ,labour to understand   
the true method of divinity1 and see    
truths in their several degrees and     
order2 that you take not the last for   
the first1 nor the lesser for the       

greater4 ,therefore see that you be well
 grounded in the catechism2 and refuse  
not to learn some catechism that is     
sound and full1 and keep it in memory   
while you live4#di  ,method1 or right   
order1 exceedingly helpeth              
understanding1 memory1 and practice4#ej 
,truths have a dependence on each other2
 the lesser branches spring out of the  
greater1 and those out of the stock and 
root4 ,some duties are but means to     
other duties1 or subservient to them1   
and to be measured accordingly2 and if  
it be not understood which is the chief1
 the other cannot be referred to it4    
,when two things materially good come   
together1 and both cannot be done1 the  
greater must take place1 and the lesser 
is no duty at that time1 but a sin1 as  
preferred before the greater4 ,therefore
 it is one of the commonest difficulties
 among cases of conscience1 to know     
which duty is the greater1 and to be    
preferred4 ,upon this ground1 ,christ   
healed on the sabbath day1 and pleaded  

for his disciples rubbing the ears of   
corn1 and for ,david's eating the       
shew-bread1 and telleth them1 that the  
sabbath was made for man1 and not man   
for the sabbath1 and that ,god will have
 mercy1 and not sacrifice4  ,divinity is
 a curious1 well-composed frame4 ,as it 
is not enough that you have all the     
parts of your watch or clock1 but you   
must see that every part be in its      
proper place1 or else it will not go1 or
 answer its end2 so it is not enough    
that you know the several parts of      
divinity or duty1 unless you know them  
in their true order and place4 ,you may 
be confounded before you are aware1 and 
led into many dangerous errors1 by      
mistaking the order of several truths2  
and you may be misguided into heinous   
sins1 by mistaking the degrees and order
 of duties2 as1 when duties of piety and
 charity seem to be competitors2 and    
when you think that the commands of men 
contradict the commands of ,god2 and    
when the substance and the circumstances

 or modes of duty are in question before
 you as inconsistent2 or when the means 
seemeth to cease to be a means1 by      
crossing of the end3 and in abundance of
 such cases1 you cannot easily conceive 
what a snare it may prove to you1 to be 
ignorant of the methods and ranks of    
duty4  ,object4 ,if that be so1 what man
 can choose but be confounded in his    
religion2 when there be so few that     
observe any method at all1 and few that 
agree in method1 and none that hath     
published a scheme or method so exact   
and clear1 as to be commonly approved by
 divines themselves8 ,what then can     
ignorant christians do8  ,answ4         
,divinity is like a tree that hath one  
trunk1#ea and thence a few greater arms 
or boughs1 and thence a thousand smaller
 branches2 or like the veins1 or nerves1
 or arteries in the body1 that have     
first one or few trunks divided into    
more1 and those into a few more1 and    
those into more1 till they multiply at  
last into more than can easily be seen  

or numbered4 ,now it is easy for any man
 to begin at the chief trunk1 and to    
discern the first divisions1 and the    
next1 though not to comprehend the      
number and order of all the extreme and 
smaller branches4 ,so is it in divinity3
 it is not very hard to begin at the    
unity of the eternal ,god-head1 and see 
there a ,trinity of ,persons1 and of    
primary attributes1 and of relations2   
and to arise to the principal attributes
 and works of ,god as in these          
relations1 and to the relations of man  
to ,god1 and to the great duties of     
these relations1 to discern ,god's      
covenants and chiefest laws1 and the    
duty of man in obedience thereto1 and   
the judgment of ,god in the execution of
 his sanctions2 though yet many         
particular truths be not understood4    
,and he that beginneth1 and proceedeth  
as he ought1 doth know methodically so  
much as he knoweth2 and he is in the    
right way to the knowledge of more3 and 
the great mercy of ,god hath laid so    

great a necessity on us to know these   
few points that are easily known1 and so
 much less need of knowing the many     
small particulars1 that a mean christian
 may live uprightly1 and holily1 and    
comfortably1 that well understandeth his
 catechism1 or the creed1 ,lord's       
prayer1 and ten commandments2 and may   
find daily work and consolation in the  
use of these4  ,a sound and well        
composed catechism studied well and kept
 in memory1 would be a good measure of  
knowledge1 to ordinary christians1 and  
make them solid and orderly in their    
understanding1 and in their proceeding  
to the smaller points1 and would prevent
 a great deal of error and miscarriage1 
that many by ill teaching are cast upon1
 to their own and the churches' grief6  
,yea1 it were to be wished1 that some   
teachers of late had learnt so much and 
orderly themselves4  ,direct4 ,,iv4     
,begin not too early with controversies 
in religion3 and when you come to them1 
let them have but their due proportion  

of your time and zeal3 but live daily   
upon these certain great substantials1  
which all christians are agreed in4  #a4
 ,plunge not yourselves too soon into   
controversies3 ,for1 7#a47 ,it will be  
exceedingly to your loss1 by diverting  
your souls from greater and more        
necessary things3 you may get more      
increase of holiness1 and spend your    
time more pleasingly to ,god1 by        
drinking in deeper the substantials of  
religion1 and improving them on your    
hearts and lives4  7#b47 ,it will       
corrupt your minds1 and instead of      
humility1 charity1 holiness1 and        
heavenly-mindedness1 it will feed your  
pride1 and kindle faction and a dividing
 zeal1 and quench your charity1 and     
possess you with a wrangling1           
contentious spirit1 and you will make a 
religion of these sins and lamentable   
distempers4  7#c47 ,and it is the way to
 deceive and corrupt your judgments1 and
 make you erroneous or heretical1 to    
your own perdition and the disturbance  

of the church3 for it is two to one1 but
 either you presently err1 or else get  
such an itch after notions and opinions 
that will lead you to error at the last4
 ,because you are not yet ripe and able 
to judge of those things1 till your     
minds are prepared by those truths that 
are first in order to be received4 ,when
 you undertake a work that you cannot   
do1 no wonder if it be ill done1 and    
must be all undone again1 or worse4     
,perhaps you will say1 that you must not
 take your religion upon trust1 but must
 prove all things1 and hold fast that   
which is good4  ,answ4 ,though your     
religion must not be taken upon trust1  
there are many controverted smaller     
opinions that you must take upon trust1 
till you are capable of discerning them 
in their proper evidence4 ,till you can 
reach them yourselves1 you must take    
them on trust1 or not at all4 ,though   
you must believe all things of common   
necessity to salvation with a divine    
faith2 yet many subservient truths must 

be received first by a human faith1 or  
not received at all1 till you are more  
capable of them4 ,nay1 there is a human 
faith necessarily subservient to the    
divine faith1 about the substance of    
religion2 and the officers of ,christ   
are to be trusted in their office1 as   
helpers of your faith4 ,nay1 let me tell
 you1 that while you are young and      
ignorant1 you are not fit for           
controversies about the fundamentals of 
religion themselves4 ,you may believe   
that there is a ,god1 long before you   
are fit to hear an atheist proving that 
there is no ,god4 ,you may believe the  
,scripture to be the word of ,god1 and  
,christ to be the ,saviour1 and the soul
 to be immortal1 long before you will be
 fit to manage or study controversies   
hereupon4 ,for nothing is so false or   
bad1 which a wanton or wicked wit may   
not put a plausible gloss upon2 and your
 raw unfurnished understandings will    
scarce be able to see through the       
pretence1 or escape the cheat4 ,when you

 cannot answer the arguments of         
seducers1 you will find them leave a    
doubting in your minds2 for you know not
 how plain the answer of them is1 to    
wiser men4 ,and though you must prove   
all things1 you must do it in due order1
 and as you are able2 and stay till your
 furnished minds are capable of the     
trial4 ,if you will needs read before   
you know your letters1 or pretend to    
judge of ,greek and ,hebrew authors1    
before you can read ,english1 you will  
but become ridiculous in your           
undertaking4  #b4 ,when you do come to  
smaller controverted points1 let them   
have but their due proportion of your   
time and zeal4 ,and that will not be one
 hour in many days1 with the generality 
of private christians4 ,by that time you
 have well learned the more necessary   
truths1 and practised daily the more    
necessary duties1 you will find that    
there will be but little time to spare  
for lesser controversies4 ,opinionists  
that spend most of their time in        

studying and talking of such points1 do 
steal that time from greater matters1   
and therefore from ,god1 and from       
themselves4 ,better work is undone the  
while4 ,and they that here lay out their
 chiefest zeal1 divert their zeal from  
things more necessary1 and turn their   
natural heat into a fever4  #c4 ,the    
essential necessary truths of your      
religion1 must imprint the image of ,god
 upon your hearts1 and must dwell there 
continually1 and you must live upon them
 as your bread1 and drink1 and daily    
necessary food3 all other points must be
 studied in subserviency to those3 all  
lesser duties must be used as the       
exercise of the love of ,god or man1 and
 of a humble heavenly mind4 ,the        
articles of your creed1 and points of   
catechism1 are fountains ever running1  
affording you matter for the continual  
exercise of grace3 it is both plentiful 
and solid nourishment of the soul1 which
 these great substantial points afford4 
,to know ,god the ,creator1 ,redeemer1  

and ,sanctifier1 the laws and covenant  
of ,god1 and his judgment1 and rewards  
and punishments1 with the parts and     
method of the ,lord's prayer1 which must
 be the daily exercise of our desires1  
and love1 this is the wisdom of a       
christian2 and in these must he be      
continually exercised4  ,you will say   
perhaps that the apostle saith1 ,heb4   
vi4 #a1 ,leaving the principles of the  
doctrine of ,christ1 let us go on to    
perfection1 not laying again the        
foundation of repentance from dead      
works1 c4  ,answer #a4 ,by leaving he   
meaneth not passing over the practice of
 them as men that have done with them1  
and are past them2 but his leaving at   
that time to discourse of them1 or his  
supposing them taught already3 though he
 lay not the foundation again1 yet he   
doth not pluck it up4 #b4 ,by principles
 he meaneth the first points to be      
taught1 and learnt1 and practised3 and  
indeed regeneration and baptism is not  
to be done again3 but the essentials of 

religion which ,i am speaking of1       
contain much more3 especially to live in
 the love of ,god1 which ,paul calls the
 more excellent way1 #a ,cor4 xii4 and  
xiii4 #c4 ,going on to perfection1 is   
not by ceasing to believe and love ,god1
 but by a more distinct knowledge of the
 mysteries of salvation1 to perfect our 
faith1 and love1 and obedience4  ,the   
points that opinionists call higher1 and
 think to be the principal matter of    
their growth1 and advancement in        
understanding1 are usually but some     
smaller1 less necessary truths1 if not  
some uncertain1 doubtful questions4     
,mark well #a ,tim4 i4 #d2 vi4 #d2 #b   
,tim4 ii4 #bc2 ,tit4 iii4 #i1 compared  
with ,john xvii4 #c2 ,rom4 xiii4 #h-aj2 
#a ,cor4 xiii42 #a ,john iii42 #a ,cor4 
i4 #bc2 xv4 #a-c2 ii4 #b2 ,gal4 vi4 #ad2
 ,james ii42 iii4 #a4  ,direct4 ,v4 ,be 
very thankful for the great mercy of    
your conversion3 but yet overvalue not  
your first degrees of knowledge or      
holiness1 but remember that you are yet 

but in your infancy1 and must expect    
your growth and ripeness as the         
consequent of time and diligence4  ,you 
have great reason to be more glad and   
thankful for the least measure of true  
grace1 than if you had been made the    
rulers of the earth2 it being of a far  
more excellent nature1 and entitling you
 to more than all the kingdoms of the   
world4 ,see my sermon called ,right     
,rejoicing1 on those words of ,christ1  
,rejoice not that the spirits are       
subject to you2 but rather rejoice      
because your names are written in       
heaven1 ,luke x4 #bj4 ,christ will      
warrant you to rejoice1 though enemies  
envy you1 and repine both at your       
victory and triumph4 ,if there be joy in
 heaven in the presence of the angels at
 your conversion1 there is great reason 
you should be glad yourselves4 ,if the  
prodigal's father will needs have the   
best robe and ring brought forth1 and   
the fat calf killed1 and the music to   
attend the feast1 that they may eat and 

be merry1 ,luke xv4 #bc1 there is great 
reason that the prodigal son himself    
should not have the smallest share of   
joy2 though his brother repine4         
,sidenote3 ,fear is a cautelous         
preserving grace4  ,but yet1 take heed  
lest you think the measure of your first
 endowments to be greater than it is4#eb
 ,grace imitateth nature1 in beginning1 
usually1 with small degrees1 and growing
 up to maturity by leisurely proceeding4
 ,we are not new-born in a state of     
manhood1 as ,adam was created4 ,though  
those texts that liken the kingdom of   
,god to a grain of mustard seed1 and to 
a little leaven1 ,matt4 xiii4 #ca1 #cc1 
be principally meant of the small       
beginnings and great increase of the    
church or kingdom of ,christ in the     
world2 yet it is true also of his grace 
or kingdom in the soul4 ,our first      
stature is but to be new-born babes     
desiring the sincere milk of the word1  
that we may grow by it1 #a ,pet4 ii4 #b4
 ,note here1 that the new birth bringeth

 forth but babes1 but growth is by      
degrees1 by feeding on the word4 ,the   
word is received by the heart1 as seed  
into the ground1 ,matt4 xiii4 ,and seed 
useth not to bring forth the blade and  
fruit to ripeness in a day4  ,yet ,i    
deny not1 but that some men 7as ,paul7  
may have more grace at their first      
conversion1 than many others have at    
their full growth4 ,for ,god is free in 
the giving of his own1 and may give more
 or less as pleaseth himself4 ,but yet  
in ,paul himself1 that greater measure  
is but his smallest measure1 and he     
himself is capable of increase to the   
last4 ,and so great a measure at first  
is as rare1 as his greater measure1 at  
last1 in its full growth1 is rare1 and  
scarce to be expected now4  ,and if ,god
 should give a great measure of holiness
 at first1 to any now1 as possibly he   
may1 yet their measure of gifts is never
 great at first1 unless they had        
acquired or received them before        
conversion4 ,if grace find a man of     

great parts and understanding1 which by 
study and other helps he had attained   
before1 no wonder if that man1 when his 
parts are sanctified1 be able in        
knowledge the first day2 for he had it  
before1 though he had not a heart to use
 it4 ,but if grace find a man ignorant1 
unlearned1 and of mean abilities1 he    
must not expect to be suddenly lifted up
 to great understanding and high degrees
 of knowledge by grace4 ,for this       
knowledge is not given1 now1 by sudden  
infusion1 as gifts were1                
extraordinarily1 in the primitive       
church4 ,you need no other proof of this
 but experience1 to stop the mouth of   
any gainsayer4 ,look about you1 and     
observe whether those that are men of   
knowledge1 did obtain it by infusion1 in
 a moment8 or whether they did not      
obtain it by diligent study1 by slow    
degrees8 though ,i know ,god blesseth   
some men's studies more than others4    
,name one man that ever was brought to  
great understanding1 but by means and   

labour1 and slow degrees2 or that       
knoweth any truth1 in nature1 or        
divinity1 but what he read1 or heard1 or
 studied for1 as the result of what he  
read or heard4 ,the person that is      
proudest of his knowledge1 must confess 
that he came to it in this way himself4 
,sidenote3 ,how the ,spirit doth        
illuminate4  ,but you will ask1 ,what   
then is the illumination of the ,spirit1
 and enlightening the mind1 which the   
,scripture ascribeth to the ,holy       
,ghost8 ,hath not our understanding need
 of the ,spirit for light1 as well as   
the heart or will for life8  ,answ4     
,yes1 no doubt2 and it is a great and   
wonderful mercy3 and ,i will tell you   
what it is4 #a4 ,the ,holy ,spirit1 by  
immediate inspiration1 revealed to the  
apostles the doctrine of ,christ1 and   
caused them infallibly to indite the    
,scriptures4 ,but this is not that way  
of ordinary illumination now4 #b4 ,the  
,holy ,spirit assisteth us in our       
hearing1 reading1 and studying the      

,scripture1 that we may come1 by        
diligence1 to the true understanding of 
it2 but doth not give us that           
understanding1 without hearing1 reading1
 or study4 ,faith cometh by hearing1    
,rom4 x4 #ag4 ,it blesseth the use of   
means to us1 but blesseth us not in the 
neglect of means4 #c4 ,the ,holy ,spirit
 doth open the eyes and heart of a      
sinner1 who hath heard1 and notionally  
understood the substance of the gospel1 
that he may know that piercingly1 and   
effectually1 and practically1 which     
before he knew but notionally1 and      
ineffectually2 so that the knowledge of 
the same truth is now become powerful1  
and1 as it were1 of another kind4 ,and  
this is the ,spirit's sanctifying of the
 mind1 and principal work of saving     
illumination2 not by causing us to know 
any thing of ,god1 or ,christ1 or       
heaven1 without means2 but by opening   
the heart1 that1 through the means1 it  
may take in that knowledge deeply1 which
 others have but notionally1 and in a   

dead opinion2 and1 by making our        
knowledge clear1 and quick1 and         
powerful1 to affect the heart1 and rule 
the life4 #d4 ,the ,holy ,spirit        
sanctifieth all that notional knowledge 
which men had before their renovation4  
,all their learning and parts are now   
made subservient to ,christ1 and to the 
right end1 and turned into their proper 
channel4 #e4 ,and the ,holy ,ghost doth1
 by sanctifying the heart1 possess it   
with such a love to ,god1 and heaven1   
and holiness1 and truth1 as is a        
wonderful advantage to us1 in our       
studies for the attaining of further    
knowledge4 ,experience telleth us1 how  
great a help it is to knowledge1 to have
 a constant love1 delight1 and desire to
 the thing which we would know4 ,all    
these ways the ,spirit is the           
enlightener of believers4  ,the not     
observing this direction1 will have     
direful effects2 which ,i will name1    
that you may see the necessity of       
avoiding them4  ,sidenote3 ,the danger  

of overvaluing your young abilities or  
graces4  #a4 ,if you imagine that you   
are presently men of great              
understanding1 and abilities1 and       
holiness1 while you are young beginners1
 and but new-born babes1 you are        
entering into the snare and condemnation
 of the devil1 even into the odious sin 
of pride2 yea1 a pride of those         
spiritual gifts which are most contrary 
to pride2 yea1 and a pride of that which
 you have not1 which is most foolish    
pride4 ,mark the words of ,paul1 when he
 forbids to choose a young beginner in  
religion to the ministry1 #a ,tim4 iii4 
#f3 ,not a novice1 7that is1 a young1   
raw christian17 lest being lifted up 7or
 besotted7 with pride1 he fall into the 
condemnation of the devil4 ,why are     
young beginners more in danger of this  
than other christians8 ,one would think 
their infancy should be conscious of its
 own infirmity4 ,but ,paul knew what he 
said4 ,it is1 7#a47 ,partly because the 
suddenness of their change2 coming out  

of darkness into a light which they     
never saw before1 doth amaze them1 and  
transport them1 and make them think they
 are almost in heaven1 and that there is
 not much more to be attained4 ,like the
 beggar that had a hundred pounds given 
him1 having never seen the hundredth    
part before1 imagined that he had as    
much money as the king4 7#b47 ,and it is
 partly because they have not knowledge 
enough to know how many things there are
 that yet they are ignorant of4#ec ,they
 never heard of the ,scripture          
difficulties1 and the knots in school   
divinity1 nor the hard cases of         
conscience3 whereas1 one seven years'   
painful studies1 will tell them of many 
hundred difficulties which they never   
saw2 and forty or fifty years' study    
more1 will clothe them with shame and   
humility1 in the sense of their         
lamentable darkness4 7#c47 ,and it is   
also because the devil doth with        
greatest industry lay this net to entrap
 young converts1 it being the way in    

which he hath the greatest hope4  #b4   
,your hasty conceits of your own        
goodness or ability1 will make you      
presumptuous of your own strength1 and  
so to venture upon dangerous            
temptations1 which is the way to ruin4  
,you will think you are not so ignorant1
 but you may venture into the company of
 papists1 or any heretics or deceivers1 
or read their books1 or be present at   
their worship4 ,and ,i confess you may  
escape2 but it may be otherwise1 and    
,god may leave you1 to show you all that
 was in your hearts1 as it is said of   
,hezekiah1 #b ,chron4 xxxii4 #ba1 #be1  
#bf4  #c4 ,and your overvaluing your    
first grace1 will make you too secure1  
when your souls have need of holy       
awfulness and care1 to work out your    
salvation with fear and trembling1      
,phil4 ii4 #ab2 and to serve ,god       
acceptably1 with reverence and godly    
fear1 as knowing that he is a consuming 
fire1 ,heb4 xii4 #bh1 #bi4 ,and security
 is the forerunner of a fall4  #d4 ,it  

will make you neglect the due labour and
 patience in the use of means1 for      
further knowledge and increase of grace1
 while you think you are so well        
already4#ed ,and so you will be worse   
than those that are ever learning1 and  
never come to any ripe knowledge2 for   
you will think that you are fit to be   
teachers1 when you have need to be      
taught that which you will not submit to
 learn4 ,and then1 when for the time ye 
ought to have been teachers1 you will   
have need to be catechised1 or taught   
again which be the first principles of  
the oracles of ,god1 as having need of  
milk1 and not of strong meat4 ,mark     
here1 how the ,holy ,ghost maketh time  
and exercise necessary to such growth as
 must enable you to be teachers1 ,heb4  
v4 #ab-ad4 ,therefore he addeth1 but    
strong meat belongeth to them that are  
of full age2 those who by reason of use 
have their senses exercised to discern  
both good and evil4 ,mark here1 how     
wisdom and strength is to be expected4  

#e4 ,this over-hasty conceit of your own
 ability1 will tempt you to run into    
controversies1 and matters that you are 
not fit for2 and so divert you from     
necessary and seasonable studies4  #f4  
,it will make you over-confident of all 
your own opinions1 and stiff in all your
 own conceits2 too like him1 ,prov4 xiv4
 #af1 ,the fool rageth and is confident4
 ,how many and many a time have ,i heard
 a man that understood not what he      
talked of1 and could scarce speak sense1
 to plead for his opinion so            
confidently1 as to scorn or pity the    
wisest contradicter1 when his ignorance1
 and phrenetic confidence and rage1 did 
make him a real object of pity1 to men  
of ordinary understandings4 ,there is a 
kind of madness in this disease1 that   
will not leave you wit enough to know   
that you are mad4  #g4 ,it will make you
 also very censorious of others3 this   
ignorant pride will make you think other
 men's knowledge to be ignorance1 if    
they be not just of your fond opinions2 

and other men's graces to be none1 if   
they be not of your mind and way4 ,none 
are so ready as such to censure those   
that are better than themselves1 or that
 they have no acquaintance with1 as     
being but civil1 moral men1 or being    
erroneous or deluded4 ,it is a very     
loathsome thing1 to hear an ignorant1   
self-conceited fellow to talk of those  
that are a hundred times wiser and much 
better than himself1 as magisterially1  
with a proud compassion or contempt1 as 
if he were indeed the wise man1 that    
knoweth not what he saith4  #h4 ,and it 
will make you rebellious against your   
governors and teachers1 and utterly     
unteachable1 as despising those that    
should instruct and rule you4#ee ,you   
will think yourselves wiser than your   
teachers1 while you are but in the      
lowest form4 ,it is such that ,james    
speaks to1 ,jam4 iii4 #a1 ,my brethren1 
be not many masters1 7or teachers17     
knowing that ye shall receive the       
greater condemnation4 ,and that whole   

chapter1 well worth your studying1 is   
spoke to such4  #i4 ,and thus it will   
entangle you in heretical opinions1 to  
which there is no greater preparatory1  
than pride-possessing1 half-witted young
 beginners in religion4  #aj4 ,and so it
 will make you troublers of the church1 
contending unpeaceably for that which   
you understand not4  #aa4 ,and it       
tendeth to hypocrisy1 making you give   
thanks for that which you never had2 as 
puffed up with a knowledge that is not  
enough to keep you humble1 and wanting  
the charity which would edify yourselves
 and others1 #a ,cor4 viii4 #a4  #ab4   
,and it tendeth to delude you in point  
of assurance of salvation2 taking your  
own over-valuing self-esteem for true   
assurance2 which is not ordinarily to be
 expected1 till grace be come to        
strength4  #ac4 ,lastly1 ,it tendeth to 
corrupt your apprehensions of the nature
 of christianity itself2 while you will 
judge of it in others according to your 
own overvalued measure3 when1 if you    

knew it as it is in the heart and       
practice of the sober1 wise1 humble1    
charitable1 peaceable1 mortified1       
heavenly believer1 you would see that it
 hath a higher glory than any that is   
manifested by you4  ,i have named to you
 all these sad effects of over-valuing  
your beginnings in religion1 that as you
 love your souls1 you may avoid them4 ,i
 take it to be a matter of exceeding    
great moment1 for your safety and       
perseverance1 that while you are infants
 in grace1 you know yourself to be such2
 that you may keep your form1 and learn 
first the lessons that must first be    
learned1 and walk humbly with your ,god1
 and obey those that are over you in the
 ,lord1 ,heb4 xiii4 #g1 #ag2 #a ,thess4 
i4 #e1 #ab1 and may wait on the ,spirit1
 in the use of means1 and may not       
rejoice the tempter1 by corrupting all  
that you have received1 and imitating   
him1 in falling from your state of hope4
  ,direct4 ,,vi4 ,be not discouraged at 
the difficulties and oppositions which  

will rise up before you1 when you begin 
resolvedly to walk with ,god4           
,sidenote3 ,against discouragements in  
trials4  ,as discouragements keep off   
multitudes from religion1 so they are   
great temptations to many young         
beginners to turn back1 and as the      
,israelites in the wilderness1 ready to 
wish themselves again in ,egypt4 ,three 
sorts of discouragements arise before   
them4 #a4 ,some from the nature of the  
work4 #b4 ,some from ,god's trials4 #c4 
,and some from the malice of the devil  
and his instruments3 or all these4  #a4 
,it cannot be expected but that infants 
and weaklings should think a little     
burden heavy1 and an easy work or       
journey to be wearisome4 ,young         
beginners are ordinarily puzzled1 and at
 a loss1 in every trade1 or art1 or     
science4 ,young scholars have a far     
harder task1 than when they are once    
well entered3 learning is wondrous hard 
and unpleasant to them1 at the first2   
but when they are once well entered1 the

 knowledge of one thing helps another1  
and they go on with ease4 ,so a young   
convert1 that hath been bred up in      
ignorance1 and never used to prayer1 or 
to heavenly discourse1 nor to hear or   
join with any that did1 will think it   
strange and hard at first4 ,and those   
that were used to take their pleasure1  
and fulfil the desires of the flesh1 and
 perhaps to swear1 and talk filthily1 or
 idly1 or to lie1 will find1 at first1  
some difficulty to overcome their       
customs1 and live a mortified1 holy     
life3 yet grace will do it1 and prevail4
 ,especially in point of knowledge1 and 
ability of expression1 be not too hasty 
in your expectation1 but wait with      
patience1 in a faithful1 diligent use of
 means1 and that will be easy and       
delightful to you afterwards1 which     
before discouraged you with its         
difficulties4  #b4 ,and ,god himself    
will have his servants1 and his graces1 
tried and exercised by difficulties4 ,he
 never intended us the reward for       

sitting still2 nor the crown of victory1
 without a fight2 nor a fight1 without  
an enemy and opposition4 ,innocent ,adam
 was unfit for his state of confirmation
 and reward1 till he had been tried by  
temptation4 ,therefore the martyrs have 
the most glorious crown1 as having      
undergone the greatest trial4 ,and shall
 we presume to murmur at the method of  
,god8  #c4 ,and ,satan1 having liberty  
to tempt and try us1 will quickly raise 
up storms and waves before us1 as soon  
as we are set to sea2 which make young  
beginners often fear1 that they shall   
never live to reach the haven4 ,he will 
show thee the greatness of thy former   
sins1 to persuade thee that they shall  
not be pardoned4 ,he will show thee the 
strength of thy passions and            
corruptions1 to make thee think they    
will never be overcome4 ,he will show   
thee the greatness of the opposition and
 suffering which thou art like to       
undergo1 to make thee think thou shall  
never persevere4 ,he will do his worst  

to meet thee with poverty1 losses1      
crosses1 injuries1 vexations1           
persecutions1 and cruelties1 yea1 and   
unkindness from thy dearest friends1 as 
he did by ,job1 to make thee think ill  
of ,god1 or of his service4 ,if he can1 
he will make them thy enemies that are  
of thine own household4#ef ,he will stir
 up thy own father1 or mother1 or       
husband1 or wife1 or brother1 or sister1
 or children1 against thee1 to persuade 
or persecute thee from ,christ3         
therefore ,christ tells us1 that if we  
hate not all these1 that is1 cannot     
forsake them1 and use them as men do    
hated things1 when they would turn us   
from him1 we cannot be his disciples1   
,luke xiv4 #bf2 ,matt4 x4 ,look for the 
worst that the devil can do against     
thee1 if thou hast once lifted thyself  
against him1 in the army of ,christ1 and
 resolvest1 whatever it cost thee1 to be
 saved4 ,read ,heb4 xi4 ,but how little 
cause you have to be discouraged1 though
 earth and hell should do their worst1  

you may perceive by these few           
considerations4  7#a47 ,god is on your  
side1 who hath all your enemies in his  
hand1 and can rebuke them1 or destroy   
them in a moment4 ,oh what is the breath
 or fury of dust or devils1 against the 
,lord ,almighty6 ,if ,god be for us1 who
 can be against us8 ,rom4 viii4 #ca4    
,read often that chapter1 ,rom4 viii4   
,in the day when thou didst enter into  
covenant with ,god1 and he with thee1   
thou didst enter into the most          
impregnable rock and fortress1 and house
 thyself in that castle of defence1     
where thou mayest 7modestly7 defy all   
adverse powers of earth or hell4 ,if    
,god cannot save thee1 he is not ,god4  
,and if he will not save thee1 he must  
break his covenant4 ,indeed1 he may     
resolve to save thee1 not from          
affliction and persecution1 but in it1  
and by it4 ,but in all these sufferings 
you will be more than conquerors1       
through ,christ that loveth you3 that   
is1 it is far more desirable and        

excellent to conquer by patience1 in    
suffering for ,christ1 than to conquer  
our persecutors in the field1 by force  
of arms4 ,o think on the saints'        
triumphant boastings in their ,god4     
,psal4 xlvi4 #a-c1 ,god is our refuge   
and strength1 a very present help in    
trouble3 therefore will not we fear1    
though the earth be removed1 and though 
the mountains be carried into the midst 
of the sea4 ,psal4 lvi4 #a-e1 when his  
enemies were many and wrested his words 
daily1 and fought against him1 and all  
their thoughts were against him1 yet he 
saith1 ,what time ,i am afraid1 ,i will 
trust in thee4 ,in ,god will ,i praise  
his word2 in ,god have ,i put my trust3 
,i will not fear what flesh can do unto 
me4 ,remember ,christ's charge1 ,luke   
xii4 #d1 ,fear not them that can kill   
the body1 and after that have no more   
that they can do4 ,but ,i will forewarn 
you whom you shall fear3 fear him1 which
 after he hath killed1 hath power to    
cast into hell2 yea1 ,i say unto you1   

fear him4 ,if all the world were on thy 
side1 thou might yet have cause to fear2
 but to have ,god on thy side1 is       
infinitely more4  7#b47 ,jesus ,christ  
is the ,captain of thy salvation1 ,heb4 
ii4 #aj1 and hath gone before thee this 
way himself1 and hath conquered for     
thee2 and now is engaged to make thee   
conqueror3 and darest thou not go on    
where ,christ doth lead the way8 ,he was
 perfected through suffering himself1   
and will see that thou be not destroyed 
by it4 ,canst thou draw back1 when thou 
seest his steps1 and his blood8#eg      
7#c47 ,thou art not to conquer in thy   
own strength1 but by the ,spirit of     
,god1 and the power of that grace which 
is sufficient for thee1 and his strength
 which appeareth most in our weakness1  
#b ,cor4 xii4 #i4 ,and you can do all   
things through ,christ that             
strengtheneth you1 ,phil4 iv4 #ac4 ,be  
of good cheer1 he hath overcome the     
world1 ,john xvi4 #cc4  7#d47 ,all that 
are in heaven have gone this way1 and   

overcome such oppositions and           
difficulties as these3#eh they were     
tempted1 troubled1 scorned1 opposed1 as 
well as you2 and yet they now triumph in
 glory4 ,these are they that come out of
 great tribulation1 and have washed     
their robes1 and made them white in the 
blood of the ,lamb3 therefore are they  
before the throne of ,god1 and serve him
 day and night in his temple3 and he    
that sitteth on the throne shall dwell  
among them1 ,rev4 vii4 #ad4 ,and all    
that ever come to heaven 7at age7 are   
like to come this way4 ,and doth not the
 company encourage you8 and the success 
of those that have overcome before you8 
,will you have the end1 and yet refuse  
the way8  7#e47 ,consider how much      
greater difficulties ungodly men go     
through to hell4 ,they have stronger    
enemies than you have3 the devil and    
wicked men are your enemies2 but ,god   
himself is theirs1 and yet they will go 
on4 ,men threaten but death to          
discourage you1 and ,god threateneth    

damnation to discourage them2 and yet   
they go on1 and are not discouraged4    
,and will you be more afraid of man1    
than sinners are of ,god8 and of death  
or scorns1 than they are of hell8  7#f47
 ,yea1 and you yourselves must cast your
 souls on these greater evils1 if by    
discouragement you turn from the way of 
godliness4 ,you must run into hell for  
fear of burning2 and upon everlasting   
death1 to escape a temporal death1 or   
less3 you will choose ,god for your     
enemy1 to escape the enmity of man2 and 
how wise a course this is1 judge you2   
when if you do but see that your ways   
please ,god1 he can make your enemies be
 at peace with you1 if he see it for    
your good1 ,prov4 xvi4 #g4 ,if you will 
fear1 fear him that can damn the soul4  
7#g47 ,lastly1 ,remember what abundance 
of mercies you have to sweeten your     
present life1 and to make your burden   
easy to you3 you have all that is good  
for you in this life1 and the promise of
 everlasting joy2 for godliness thus is 

profitable to all things1 #a ,tim4 iv4  
#h4 ,what abundance of mercy have you in
 your bodies1 estates1 friends1 names1  
or souls1 which are the greatest6 ,what 
promises and experiences to refresh you6
 ,what liberty of access to ,god6 ,a    
,christ to rejoice in1 a heaven to      
rejoice in6 and yet shall a stony or a  
dirty way discourage you more than these
 shall comfort you8  ,the sum of all is1
 your work will grow easier and sweeter 
to you1 as your skill and strength      
increase4 ,your enemies are as          
grasshoppers before you2 the power of   
the ,almighty is engaged by love and    
promise for your help2 and do you       
pretend to trust in ,god1 and yet will  
fear the face of man8 ,isa4 l4 #f-aj1 ,i
 gave my back to the smiters1 and my    
cheeks to them that plucked off the     
hair3 ,i hid not my face from shame and 
spitting3 for the ,lord ,god will help  
me2 therefore shall ,i not be           
confounded1 therefore have ,i set my    
face like a flint1 and ,i know that ,i  

shall not be ashamed4 ,he is near that  
justifieth me2 who will contend with me8
 ,let us stand together3 who is mine    
adversary8 let him come near to me4     
,behold1 the ,lord ,god will help me3   
who is he that shall condemn me8 ,lo1   
they all shall wax old as a garment2 the
 moth shall eat them up4 ,isa4 li4 #g1  
#h1 ,hearken to me1 ye that know        
righteousness1 the people in whose heart
 is my law2 fear ye not the reproach of 
men1 neither be afraid of their         
revilings3 for the moth shall eat them  
up like a garment1 and the worm shall   
eat them like wool3 but my righteousness
 shall be for ever1 and my salvation    
from generation to generation4 ,he is no
 soldier for ,christ1 that will turn    
back for fear of scorns1 or of any thing
 that man can do against him4  ,and     
consider whether heaven should be       
easilier come to8 ,they are things of   
unspeakable glory that you strive for2  
and they are unworthily despised1 if any
 thing be thought too good to part with 

for them1 or any labour1 or             
difficulties1 or sufferings too great to
 undergo to procure them4  ,direct4     
,,vii4 ,if it be in your power1 live    
under a judicious1 faithful1 serious1   
searching1 powerful minister2#ei and    
diligently attend his public teaching1  
and use his private counsel for more    
particular directions and application1  
for the settling and managing the       
affairs of your souls2 even as you take 
the advice of physicians for your       
health1 and of lawyers for your estates1
 and tutors for your studies4  ,i give  
this direction only to those that may   
enjoy so great a mercy if they will4    
,some live where no such minister is4   
,some are children1 or servants1 or     
wives1 that are bound and cannot remove 
their habitations1 or enjoy such        
liberty1 by reason of the unwillingness 
and restraint of others4 ,some are so   
poor1 that they cannot remove their     
dwelling for such advantages4 ,and some 
are so serviceable in their places1 that

 they may be bound to stay under a very 
weak minister1 that they may do good to 
others1 where they have best            
opportunity4 ,but let him that can be   
free1 and possess so great a mercy1     
accept it thankfully1 though to his     
cost4 ,as ,christ said in another case1 
,every man cannot receive the saying2   
but he that can receive it1 let him4    
,there is abundance of difference       
between a weak1 unskilful1              
unexperienced1 dead-hearted1 formal     
teacher1 and such a one as is described 
in the direction4 ,some that are        
senseless or indifferent in such matters
 as these themselves1 would persuade you
 to be so too1 and look first in your   
settlement to your bodily conveniences1 
and be content with such a teacher as   
accidentally you are cast upon4 ,and    
they will tell you1 that the work of    
grace dependeth not on the preachers'   
gifts1 but on the gift and blessing of  
the ,spirit of ,god3 the formalists and 
the enthusiasts concur in this1 though  

from different principles3 but though   
,god can frustrate the fittest means1   
and can work without means1 or by that  
which is least fitted to the end1 yet it
 is his ordinary way to work by means1  
and that for the soul as well as for the
 body2 and to work most by the aptest   
means4 ,and ,i am sure it is the duty of
 every teacher1 to preach in the fittest
 manner that he can for the people's    
edification2 and not to do ,god's work  
deceitfully1 and ineptly1 because ,god  
can bless the unfittest means3 and it is
 the people's duty to attend upon the   
best they can enjoy1 though ,god can    
equally work by the weakest or by none4 
,as that pretence will not excuse the   
contemners of ,god's ordinances1 that   
upon every little business stay at home1
 and attend upon no ministry at all2 no 
more will it excuse them1 that refuse   
that help which is most suited to their 
edification1 and take up with a worse1  
when they might have better4 ,we are not
 to neglect duty upon a presumptuous    

expectation of miraculous or            
extraordinary works3 when we can have no
 better1 we may hope for the greater    
benefit from the weakest2 but not when  
it is the choice of our own             
presumptuous1 irreligious hearts4 ,god  
can make ,daniel and his companions to  
thrive better by eating pulse1 than     
others that fed at the table of the     
king3 and rather than sin against ,god1 
we must cast ourselves on him for       
unusual supplies1 or leave all to his   
will4 ,but few would therefore be       
persuaded causelessly to live on pulse1 
when they may have better4 ,and one     
would think this truth should have no   
contradiction1 especially from those    
men1 that are apt to obscure and        
extenuate the ,spirit's operations on   
the soul1 and to confess no grace1 but  
what consisteth in a congruous          
ordination of means and circumstances4  
,when their doctrine layeth all a man's 
hopes of salvation upon this congruity  
of means and circumstances1 should they 

afterwards teach men to undervalue or   
neglect the fittest1 and wilfully cast  
their souls upon the most unfit and     
unlikely means8 ,but ungodliness first  
resolveth what to speak against1 before 
it resolveth what to say2 and will      
contradict ,god's word1 though it       
contradict its own2 and will oppose     
holiness1 though by a self-opposing4    
,but the spiritual relish and experience
 of the godly1 is a very great          
preservative to them against such       
deluding reasonings as these4 ,it is    
harder for a sophister of greatest      
subtilty or authority1 to persuade him  
that hath tasted them1 that sugar is    
bitter1 or wormwood sweet1 than to      
persuade him to believe it1 that never  
tasted them3 and it is hard to make a   
healthful man believe it is best for him
 to eat but once a week1 or best to live
 on grass or snow4 ,i doubt not but     
those that now ,i speak to1 have such   
experience and perception of the benefit
 of a judicious and lively ministry1 in 

comparison of the ignorant1 cold1 and   
lifeless1 that no words will make them  
indifferent herein4 ,have you not found 
the ministry of one sort enlighten1 and 
warm1 and quicken1 and comfort1 and     
strengthen you1 much more than of the   
other8 ,i am sure ,i have the common    
sense and experience of the faithful on 
my side in this1 which were enough of   
itself against more than can be said    
against it4 ,even new-born babes in     
,christ have in their new natures a     
desire 7not to senseless or malicious   
pratings1 but7 to the rational sincere  
milk1 7   17 that they may grow by it1  
and to perform to ,god a rational       
service1 ,rom4 xii4 #a4  ,and it must   
needs be a very proud and stupid heart  
that can be so insensible of its own    
infirmity1 sinfulness1 and necessity1 as
 to think the weakest1 dullest minister 
may serve their turns1 and that they are
 able to keep up their life1 and vigour1
 and watchfulness1 and fruitfulness1    
with any little ordinary help4 ,i cannot

 but fear such men know not what the    
power and efficacy of the word upon the 
heart and conscience meaneth2 nor what  
it is to live a life of faith and       
holiness1 and to watch the heart1 and   
walk with ,god4 ,if they did1 they could
 not but find so much difficulty herein1
 and so much backwardness and           
unskilfulness in themselves hereto1 as  
would make them feel the necessity of   
the greatest helps2 and it could not be 
but they must feel the difference       
between a clear and quickening sermon1  
and an ignorant1 heartless1 dead        
discourse1 that is spoken as if a man   
were talking in his sleep1 or of a      
matter that he never understood1 or had 
experience of4  ,alas1 how apt are the  
best to cool1 if they be not kept warm  
by a powerful ministry6 ,how apt to lose
 the hatred of sin1 the tenderness of   
conscience1 the fervency in prayer1 the 
zeal and fulness in edifying discourse1 
and the delights and power of heavenly  
meditations1 which before we had6 ,how  

apt is faith to stagger if it be not    
powerfully underpropt by the helpers of 
our faith6 ,how hardly do we keep up the
 heat of love1 the confidence of hope1  
the resolution and fulness of obedience1
 without the help of a powerful         
ministry6 ,nay1 how hardly do we do our 
part in these1 in any tolerable sort1   
even while we have the clearest1        
liveliest helps1 that are ordinarily to 
be had6 ,and can any that are not blind 
and proud1 imagine that they are so holy
 and good1 that they are above the      
necessity of such assistance1 and that  
the weakest breath is enough to kindle  
the fire of holy love and zeal1 and keep
 them in the fear and obedience of ,god8
 ,alas1 we are under languishing        
weakness1 and must be dieted with the   
best1 or we shall soon decay2 we are    
cripples1 and cannot go or stand without
 our crutches4 ,and there must be some  
savour of the ,spirit in him that will  
be fit to make us spiritual1 and some   
savour of faith and love in him that    

would kindle faith and love in us2 and  
he must speak clearly and convincingly  
that will be understood1 and will       
prevail with such as we2 and he must    
speak feelingly1 that would make us     
feel1 and speak seriously1 that would be
 much regarded by us1 and would make us 
serious4  #f4 ,and ministers are not set
 up only for public preaching1 but for  
private counsel also1 according to our  
particular needs4#fj ,as physicians are 
not only to read you instructions for   
the dieting and curing of yourselves1   
but to be present in your sickness to   
direct you in the particular application
 of remedies2 and as lawyers are to     
assist you in your particular cases to  
free your estates from encumbrances1 and
 preserve or rescue them from           
contentious men2 choose therefore some  
able minister to be your ordinary       
counsellor in the matters of ,god4 ,and 
let him be one that is humble1 faithful1
 experienced1 and skilful1 that hath    
leisure1 ability1 and willingness to    

assist you4  ,as infants in a family are
 unable to help themselves1 and need the
 continual help of others1 and therefore
 ,god hath put into the hearts of       
parents a special love to them1 to make 
them diligent and patient in helping    
them2 so is it in the family of ,christ2
 most christians1 by far1 are young or  
weak1 in understanding and in grace2 it 
is long before you will be past the need
 of others' help1 if ever in this life4 
,if you feel not this your infirmity and
 need1 it is so much the greater4 ,god  
will have no men to be self-sufficient2 
we shall all have need of one another1  
that we may be useful to one another2   
and ,god may use us as his messengers   
and instruments of conveying his mercies
 to each other2 and that even self-love 
may help us to be sociable1 and to love 
one another3 and our souls must receive 
their part of mercy1 by this way of     
communication1 as well as our bodies3   
and therefore1 as the poor1 above all   
men1 should not be against charity and  

communicating1 that need it most2 so    
young christians that are weak and      
unexperienced1 above all others1 should 
be most desirous of help1 especially    
from an able1 faithful guide4  ,but be  
sure you deal sincerely1 and cheat not  
yourselves1 by deceiving your           
counsellor1 and hiding your case4 ,to do
 so by your lawyer1 is the way to lose  
your suit2 and to do so by your         
physician1 is the way to lose your life2
 and to do so with your pastor and      
soul-counsellor1 is the way to lose your
 souls4 ,and let the judgment of your   
pastor or judicious friend about the    
state of your souls be much regarded by 
you1 though it be not infallible4 ,how  
far such must be trusted1 ,i am         
afterward to open to you1 with other of 
your duties belonging to you in this    
relation4 ,i now only proceed to general
 advice4  ,direct4 ,,viii4 ,keep right  
apprehensions of the excellency of      
charity and unity among believers1 and  
receive nothing hastily that is against 

them2 especially take heed lest under   
pretence of their authority1 their      
number1 their soundness1 or their       
holiness1 you too much addict yourselves
 to any sect or party1 to the           
withdrawing of your special love and    
just communion from other christians1   
and turning your zeal to the interest of
 your party1 with a neglect of the      
common interest of the church2 but love 
a christian as a christian1 and promote 
the unity and welfare of them all4#fa   
,use often to read and well consider the
 meaning and reason of those many urgent
 passages in ,scripture1 which exhort   
all christians to unity and love4#fb    
,such as ,john xi4 #eb2 xvii4 #aa1      
#ba-bc2 #a ,cor4 iii4 #aj1 #ag2 xii4    
throughout2 #b ,cor4 xi4 #ac2 #a ,thess4
 v4 #ab1 #ac2 ,phil4 ii4 #a-c2 #a ,pet4 
iii4 #h2 ,rom4 xvi4 #ag2 #a ,cor4 i4    
#aj2 iii4 #c2 xi4 #ah4 ,and ,john xiii4 
#ce2 ,rom4 xii4 #i1 #aj2 xiii4 #aj2 #b  
,cor4 xiii4 #aa2 ,gal4 v4 #f1 #ac1 #bb2 
,col4 i4 #d2 #a ,thess4 iv4 #i2 #a ,john

 iii4 #aa1 #ad1 #bc2 iv4 #g1 #aa1 #af1  
#ai-ba4 ,surely if the very life of     
godliness lay not much in unity and     
love1 we should never have had such     
words spoken of it1 as here you find4   
,love is to the soul1 as our natural    
heat is to the body3 whatever destroyeth
 it1 destroyeth life2 and therefore     
cannot be for our good4 ,be certain1    
that opinion1 course1 or motion1 tends  
to death1 that tends to abate your love 
to your brethren1 much more which under 
pretence of zeal1 provoketh you to hate 
and hurt them4 ,to divide the body is to
 kill it or to maim it2 dividing the    
essential1 necessary parts1 is killing  
it2 cutting off any integral part1 is   
maiming it4 ,the first can never be an  
act of friendship1 which is the worst   
that an enemy can do3 the second is     
never an act of friendship1 but when the
 cutting off a member which may be      
spared is of absolute necessity to the  
saving of the whole man1 from the worse 
division between soul and body4 ,by this

 judge what friends dividers are to the 
church1 and how well they are accepted  
of ,god4  ,he that loveth any christian 
aright1 must needs love all that appear 
to him as christians4 ,and when malice  
will not suffer men to see christianity 
in its profession1 and credible         
appearance in another1 this is as well  
contrary to christian love1 as hating   
him when you know him to be a true      
christian4 ,censoriousness 7not         
constrained by just evidence7 is        
contrary to love1 as well as hatred is4 
,there is a union and communion with    
christians as such3 this consisteth in  
having one ,god1 one ,head1 one ,spirit1
 one faith1 one baptismal covenant1 one 
rule of holy living1 and in loving and  
praying for all1 and doing good to as   
many as we can4 ,this is a union and    
communion of mind1 which we must hold   
with the catholic church through the    
world4 ,and there is a bodily local     
union and communion1 which consisteth in
 our joining in body1 as well as mind1  

with particular congregations3 and this1
 as we cannot hold it with all1 nor with
 any congregation1 but one at once2 so  
we are not bound to hold it with any1   
that will drive us from it1 unless we   
will commit some sin3#fc statedly we    
must hold it with the church which      
regularly we are joined to1 and live    
with2 and occasionally we must hold it  
with all others1 where we have a call   
and opportunity1 who in the substance   
worship ,god according to his word1 and 
force us not to sin in conformity to    
them4 ,it is not schism to lament the   
sins of any church1 or of all the       
churches in the world3 the catholic     
church on earth consists of sinners4 ,it
 is not schism to refuse to be partaker 
in any sin of the purest church in the  
world3 obedience to ,god is not schism4 
,it is not schism that you join not     
bodily with those congregations where   
you dwell not1 nor have any particular  
call to join with them2 nor that you    
choose the purest and most edifying     

society1 rather than one that is less   
pure and profitable to you2 cteris      
paribus1 supposing you are at liberty3  
nor that you hold not bodily communion  
with that church1 that will not suffer  
you to do it1 without sinning against   
,god2 nor that you join not with the    
purest churches1 when you are called to 
abide with one less pure4  ,but it is   
worse than schism to separate from the  
universal church3 to separate from its  
faith is apostasy to infidelity4 ,to    
separate from it in some one or few     
essential articles1 while you pretend to
 hold to ,christ the ,head1 is heresy3  
to separate from it in ,spirit1 by      
refusing holiness1 and not loving such  
as are truly holy1 is damning           
ungodliness or wickedness3 to differ    
from it by any error1 of judgment or    
life1 against the law of ,god1 is sin4  
,to magnify any one church or party1 so 
as to deny due love and communion to the
 rest1 is schism4 ,to limit all the     
church to your party1 and deny all or   

any of the rest to be christians1 and   
parts of the universal church1 is schism
 by a dangerous breach of charity2 and  
this is the principal schism that ,i    
here admonish you to avoid4 ,it is      
schism also to condemn unjustly any     
particular church1 as no church2 and it 
is schism to withdraw your bodily       
communion from a church that you were   
bound to hold that communion with1 upon 
a false supposition that it is no       
church1 or is not lawfully to be        
communicated with4 ,and it is schism to 
make divisions or parties in a church1  
though you divide not from that church4 
,thus ,i have 7briefly7 told you what is
 schism4  #a4 ,one pretence for schism  
is 7usurped7 authority1 which some one  
church may claim to command others that 
owe them no subjection4 ,thus pride1    
which is the spirit of hell1 having     
crept into the church of ,christ1 and   
animated to usurpations of lordship and 
dominion1 and contending for            
superiority1 hath caused the most       

dangerous schisms in the church1 that it
 was ever infested with4 ,the bishop of 
,rome 7advantaged by the seat and       
constitution of that empire7 having     
claimed the government of all the       
christian world1 condemneth all the     
churches that will not be his subjects2 
and so hath made himself the head of a  
sect1 and of the most pernicious schisms
 that ever did rend the church of       
,christ3 and the bishop of              
,constantinople1 and too many more1 have
 followed the same method in a lower    
degree1 exalting themselves above their 
brethren1 and giving them laws1 and then
 condemning and persecuting them that   
obey them not4 ,and when they have      
imposed upon other churches their own   
usurped authority and laws1 they have   
laid the plot to call all men           
schismatics and sectaries1 that own not 
their tyrannical usurpation1 and that   
will not be schismatics and sectaries   
with them3 and the cheat lieth in this1 
that they confound the churches' unity  

with their pretended authority1 and     
schism with the refusal of subjection to
 them4 ,if you will not take them for   
your lords1 they cry out that you divide
 from the church3 as if we could hold   
communion with no churches1 but those   
whose bishops we obey4 ,communion with  
other churches is maintained by faith   
and charity1 and agreement in things    
necessary1 without subjection to them4  
,as we may hold all just communion with 
the churches in ,armenia1 ,arabia1      
,russia1 without subjection to their    
bishops2 so may we with any other church
 besides that of which we are members4  
,division or schism is contrary to unity
 and concord1 and not to a usurped      
government3 though disobedience to the  
pastors which ,god hath set over us is a
 sin1 and dividing from them is a       
schism4 ,both the pope and all the lower
 usurpers should do well first to show  
their commission from ,god to be our    
rulers1 before they call it schism to   
refuse their government4 ,if they had   

not made better advantage of fire and   
sword1 than of ,scripture and argument1 
the world would but have laughed them to
 scorn1 when they had heard them say1   
,all are schismatics that will not be   
our subjects3 our dominion and will     
shall be necessary to the unity of the  
church4 ,the universal church indeed is 
one1 united under one head and governor3
 but it is only ,jesus ,christ who is   
that head1 and not any usurping vicar or
 vice-christ4 ,the bishops of particular
 churches are his officers2 but he hath 
deputed no vicar to his own office1 as  
the universal head4 ,above all sects1   
take heed of this pernicious sect1 who  
pretend their usurped authority for     
their schism1 and have no way to promote
 their sect1 but by calling all         
sectaries that will not be sectaries and
 subjects unto them4  #b4 ,another      
pretence for schism is the numbers of   
the party4 ,this is another of the      
papists' motives2 as if it were lawful  
to divide the church of ,christ1 if they

 can but get the greater party4 ,they   
say1 ,we are the most1 and therefore you
 should yield to us3 and so do others1  
where by the sword they force the most  
to submit to them4 ,but we answer them1 
,as many as they are1 they are too few  
to be the universal church4 ,the        
universal church1 containing all true1  
professing christians1 is much more than
 they4 ,the papists are not a third     
part1 if a fourth1 of the whole church4 
,papists are a corrupted sect of        
christians3 ,i will be against dividing 
the body of ,christ into any sects1     
rather than to be one of that sect or   
dividing party1 which is the greatest4  
#c4 ,another pretence for schism is the 
soundness or orthodoxness of a party4   
,almost all sects pretend that they are 
wiser and of sounder judgment than all  
the christian world besides3 yea1 those 
that most palpably contradict the       
,scriptures1 7as the papists in their   
half-communion and unintelligible       
service17 and have no better reason why 

they so believe or do1 but because      
others have so believed and done        
already4  ,but1 7#a47 the greatest      
pretenders to orthodoxness are not the  
most orthodox3 7#b47 and if they were1  
,i can value them for that in which they
 excel1 without abating my due respect  
to the rest of the church4 7#c47 ,for   
the whole church is orthodox in all the 
essentials of christianity1 or else they
 were not christians3 and ,i must love  
all that are christians with that       
special love that is due to the members 
of ,christ1 though ,i must superadd such
 esteem for those that are a little     
wiser or better than others1 as they    
deserve4  #d4 ,the fourth pretence for  
schism1 is the holiness of the party    
that men adhere to4 ,but this must make 
but a gradual difference1 in our esteem 
and love to some christians above       
others3 if really they are most holy1 ,i
 must love them most1 and labour to be  
as holy as they2 but ,i must not        
therefore unjustly deny communion1 or   

due respect1 to other christians that   
are less holy2 nor cleave to them as a  
sect or divided party1 whom ,i esteem   
most holy4 ,for the holiest are most    
charitable1 and most against the        
divisions among christians1 and         
tenderest of their unity and peace4     
,the sum of this direction is3 #a4      
,highly value christian love and unity4 
#b4 ,love those most that are most holy1
 and be most familiar with them1 for    
your own edification3 and if you have   
your choice1 hold local personal        
communion with the soundest1 purest1 and
 best qualified church4 #c4 ,but        
entertain not hastily any odd opinion of
 a divided party2 or1 if you do hold it 
as an opinion1 lay not greater weight on
 it than there is cause4 #d4 ,own the   
best as best1 but none as a divided     
sect2 and espouse not their dividing    
interest4 #e4 ,confine not your special 
love to a party2 especially for agreeing
 in some opinions with you2 but extend  
it to all the members of ,christ4 #f4   

,deny not local communion1 when there is
 occasion for it1 to any church that    
hath the substance of true worship1 and 
forceth you not to sin4 #g4 ,love them  
as true christians and churches1 even   
when they thus drive you from their     
communion4  ,it is a most dangerous     
thing to a young convert1 to be insnared
 in a sect3 it will1 before you are     
aware1 possess you with a feverish1     
sinful zeal for the opinions and        
interest of that sect2 it will make you 
bold in bitter invectives and censures1 
against those that differ from them2 it 
will corrupt your church communion1 and 
fill your very prayers with partiality  
and human passions2 it will secretly    
bring malice1 under the name of zeal1   
into your minds and words3 in a word1 it
 is a secret but deadly enemy to        
christian love and peace4 ,let them that
 are wiser1 and more orthodox and godly1
 than others1 show it as the ,holy      
,ghost directeth them3 ,james iii4      
#ac-ah1 ,who is a wise man and endued   

with knowledge among you8 let him show  
out of a good conversation his works    
with meekness of wisdom4 ,but if ye have
 bitter envying 7or zeal7 and strife in 
your hearts1 glory not1 and lie not     
against the truth4 ,this wisdom         
descendeth not from above1 but is       
earthly1 sensual1 devilish4 ,for where  
envying and strife is1 there is         
confusion 7or tumult7 and every evil    
work4 ,but the wisdom that is from      
above1 is first pure1 then peaceable1   
gentle1 easy to be entreated1 full of   
mercy and good fruits1 without          
partiality 7or wrangling7 and without   
hypocrisy4 ,and the fruit of            
righteousness is sown in peace of them  
that make peace4  ,direct4 ,,ix4 ,take  
heed lest any persecution or wrong from 
others1 provoke you to any unwarrantable
 passions and practices1 and deprive you
 of the charity1 meekness1 and innocency
 of a christian2 or make you go beyond  
your bounds1 in censuring1 reviling1 or 
resisting your rulers1 who are the      

officers of ,god4  ,persecution and     
wrongs are called temptations in        
,scripture1 because they try you1       
whether you will hold your integrity4#fd
 ,as many fall in such trials1 through  
the fear of men1 and the love of the    
world1 and their prosperity2 so when you
 seem most confirmed against any sinful 
compliance1 there is a snare laid for   
you on the other side1 to draw you into 
passions and practices that are         
unwarrantable4  ,those that are tainted 
with pride1 uncharitableness1 and       
schism1 will itch to be persecuting     
those that comply not with them in their
 way2 and yet1 while they do it1 they   
will most cry out against pride1        
uncharitableness1 and schism themselves4
 ,this is1 and hath been1 and will be   
too ordinary in the world4 ,you may     
think that schism should be far from    
them1 that seem to do all for order and 
unity4 ,but never look to see this      
generally cured1 when you have said and 
done the best you can3 you must1        

therefore1 resolve1 not only to fly from
 church division yourselves1 but also to
 undergo the persecutions or wrongs of  
proud or zealous church dividers4 ,it is
 great weakness in you1 to think such   
usage strange3 do you not know that     
enmity is put1 from the beginning1      
between the woman's and the serpent's   
seed8 ,and do you think the name or dead
 profession of christianity doth        
extinguish the enmity in the serpent's  
seed8 ,do you think to find more        
kindness from proud1 ungodly christians1
 than ,abel might have expected from his
 brother ,cain8#fe ,do you not know that
 the ,pharisees 7by their zeal for their
 pre-eminence1 and traditions1 and      
ceremonies1 and the expectation of      
worldly dignity and rule from the       
,messiah7 were more zealous enemies of  
,christ than the heathens were8 and that
 the carnal members of the church are   
oft the greatest persecutors of the     
spiritual members8 ,as then he that was 
born after the flesh1 did persecute him 

that was born after the ,spirit1 even so
 it is now1 7and will be17 ,gal4 iv4    
#bi4 ,it is enough for you1 that you    
shall have the inheritance1 when the    
sons of the bondwoman shall be cast out4
 ,it is your taking the ordinary case of
 the godly for a strange thing1 that    
makes you so disturbed and passionate1  
when you suffer3 and reason is down1    
when passion is up4 ,it is by           
overwhelming reason with passion and    
discontent1 that oppression maketh some 
wise men mad1 ,eccles4 vii4 #g2 for     
passion is a short1 imperfect madness4  
,you will think in your passion1 that   
you do well1 when you do ill2 and you   
will not perceive the force of reason1  
when it is never so plain and full      
against you4 ,remember1 therefore1 that 
the great motive that causeth the devil 
to persecute you is not to hurt your    
bodies1 but to tempt your souls to      
impatience and sin3 and if it may be    
said of you as of ,job1 chap4 i4 #bb1   
,in all this ,job sinned not1 you have  

got the victory1 and are more than      
conquerors1 ,rom4 viii4 #cg-ci4  ,doth  
it seem strange to you1 that few rich   
men are saved1 when ,christ telleth you 
it is so hard1 as to be impossible with 
men8 ,luke xviii4 #bg2 ,mark x4 #bg4 ,or
 is it strange1 that rich men should be 
the ordinary rulers of the earth8 ,or is
 it strange1 that the wicked should hate
 the godly1 and the world hate them that
 are chosen out of the world8 ,what of  
all this should seem strange8 ,expect it
 as the common lot of the faithful1 and 
you will be better prepared for it4     
,see therefore that you resist not evil1
 7by any revengeful1 irregular          
violence17 ,matt4 v4 #ci4 ,let every    
soul be subject to the higher powers1   
and not resist1 lest they receive       
damnation1 ,rom4 xiii4 #a-c4 ,imitate   
your ,lord1 that when he was reviled1   
reviled not again2 when he suffered1 he 
threatened not1 but committed all to him
 that judgeth righteously2 leaving us an
 ensample1 that ye should follow his    

steps1 #a ,pet4 ii4 #ba1 #bc4 ,an angry 
zeal against those that cross and hurt  
us is so easily kindled and hardly      
suppressed1 that it appeareth there is  
more in it of corrupted nature than of  
,god4 ,we are very ready to think that  
we may call for fire from heaven upon   
the enemies of the gospel2 but you know 
not what manner of spirit ye are then   
of1 ,luke ix4 #ee4 ,but ,christ saith   
unto you1 ,love your enemies1 bless them
 that curse you1 do good to them that   
hate you1 and pray for them that        
despitefully use you1 and persecute you2
 that ye may be the children of your    
,father which is in heaven1 ,matt4 v4   
#dd1 #de4 ,you find no such prohibition 
against patient suffering wrong from    
any4 ,take heed of giving way to secret 
wishes of hurt to your adversaries1 or  
to reproachful words against them3 take 
heed of hurting yourself by passion or  
sin1 because others hurt you by slanders
 or persecutions4 ,keep you in the way  
of your duty1 and leave your names and  

lives to ,god4 ,be careful that you keep
 your innocency1 and in your patience   
possess your souls1 and ,god will keep  
you from any hurt from enemies1 but what
 he will cause to work for your good4   
,read ,psal4 xxxvii4 ,commit thy way    
unto the ,lord2 trust also in him2 and  
he shall bring it to pass4 ,and he shall
 bring forth thy righteousness as the   
light1 and thy judgment as the noon-day4
 ,rest in the ,lord1 and wait patiently 
for him3 fret not thyself because of him
 who prospereth in his way1 because of  
the man who bringeth wicked devices to  
pass4 ,cease from anger1 and forsake    
wrath3 fret not thyself in anywise to do
 evil1 ver4 #e-h4  ,direct4 ,x4 ,when   
you are repenting of or avoiding any    
extreme1 do it not without sufficient   
fear and caution of the contrary        
extreme4  ,sidenote3 ,extremes in       
religion4  ,in the esteem and love of   
,god1 your ultimate end1 you need not   
fear overdoing3 nor any where1 when     
impediments1 and backwardness or        

impotency1 do tell you that you can     
never do too much4 ,but sin lieth on    
both sides the rule and way3 and nothing
 is more common1 than to turn from one  
sin to another1 under the name of duty  
or amendment4 ,especially this is common
 in matter of opinion4 ,some will first 
believe1 that ,god is nothing else but  
mercy1 and after1 take notice of nothing
 but his justice4 ,first1 they believe  
that almost all are saved1 and          
afterwards1 that almost none3 first1    
that every profession is credible1 and  
next1 that none is credible without some
 greater testimony3 first1 that ,christ 
satisfied for none at all that will not 
be saved1 and next1 that he died for all
 alike3 first1 that none are now        
partakers of the ,holy ,spirit2 and     
next1 that all saints have the ,spirit1 
not only to illuminate and sanctify     
them1 by transcribing the written word  
upon their hearts2 but also to inspire  
them with new revelations1 instead of   
,scripture3 first1 they think that all  

that papists hold and do1 must be       
avoided2 and after1 that there needed no
 reformation at all4 ,now1 they are for 
legal bondage1 and anon for libertinism3
 to-day1 for a liberty in religion to   
none1 that agree not with them in every 
circumstance2 and to-morrow1 for a      
liberty for all3 this year1 all things  
are lawful to them2 and the next year1  
nothing is lawful1 but they scruple all 
that they say or do4 ,one while1 they   
are all for a worship of mere show and  
ceremony2 and another while1 against the
 determination of mere circumstances of 
order and decency1 by man4 ,one while1  
they cry up nothing but free grace2 and 
another while1 nothing but free will4   
,one while1 they are for a discipline   
stricter than the rule2 and another     
while1 for no discipline at all4 ,first1
 for timorous compliance with evil2 and 
afterwards1 for boisterous contempt of  
government4 ,abundance of such instances
 we might give you4  ,the remedy against
 this disease1 is1 to proceed           

deliberately1 and receive nothing and do
 nothing rashly and unadvisedly in      
religion4 ,for1 when you have found out 
your first error1 you will be affrighted
 from that into the contrary error4 ,see
 that you look round about you2 as well 
to the error that you may run into on   
the other side1 as into that which you  
have run into already4 ,consult also    
with wise1 experienced men2 and mark    
their unhappiness1 that have fallen on  
both sides2 and stay not to know evil by
 sad experience4 ,true mediocrity is the
 only way that is safe2 though          
negligence and lukewarmness be odious1  
even when cloaked with that name4       
,sidenote3 ,for modesty in your first   
opinions4  ,direct4 ,,xi4 ,let not your 
first opinions1 about the controverted  
difficulties in religion1 where         
,scripture is not very plain1 be too    
peremptory1 confident1 or fixed2 but    
hold them modestly with a due suspicion 
of your unripe understandings1 and with 
room for further information1 supposing 

it possible1 or probable1 that upon     
better instruction1 evidence1 and       
maturity1 you may1 in such things1      
change your minds4  ,i know1 the        
factions that take up their religion on 
the credit of their party1 are against  
this direction3 thinking that you must  
first hit on the right church1 and then 
hold all that the church doth hold2 and 
therefore change your mind in nothing   
which you this way receive4 ,i know1    
also1 that some libertines and half     
believers would corrupt this direction1 
by extending it to the most plain and   
necessary truths2 persuading you to hold
 christianity itself but as an          
uncertain1 probable opinion4  ,but1 as  
,god's foundation standeth sure1 so we  
must be surely built on his foundation4 
,he that believeth not the essentials of
 christianity1 as a certain1 necessary  
revelation of ,god1 is not a christian1 
but an infidel4 ,and he that believeth  
not all that which he understandeth in  
the word of ,god1 believeth nothing on  

the credit of that word4 ,indeed faith  
hath its weakness1 on those that are    
sincere2 and they are fain to lament the
 remnants of unbelief1 and cry1 ,lord1  
increase our faith2 help thou our       
unbelief4 ,but he that approveth of his 
doubting1 and would have it so1 and     
thinks the revelation is uncertain1 and 
such as will warrant no firmer a belief1
 ,i should scarcely say1 this man is a  
christian4 ,christianity must be        
received as of divine1 infallible       
revelation4 ,but controversies about    
less necessary things1 cannot be        
determined peremptorily1 by the ignorant
 or young beginners1 without hypocrisy1 
or a human faith going under the name of
 a divine4 ,i am far from abating your  
divine belief of all that you can       
understand in ,scripture1 and implicitly
 of all the rest in general4 ,and ,i am 
far from diminishing the credit of any  
truth of ,god4 ,but the reasons of this 
direction are these3  #a4 ,when it is   
certain that you have but a dark1       

uncertain apprehension of any point1 to 
think it is clear and certain1 is but to
 deceive yourselves by pride4 ,and1 to  
cry out against all uncertainty1 as     
scepticism1 which yet you cannot lay    
aside1 is but to revile your own        
infirmity1 and the common infirmity of  
mankind1 and foolishly to suppose that  
every man can be as wise and certain1   
when he list1 as he should be4 ,now     
reason and experience will tell you1    
that a young1 unfurnished understanding1
 is not like to see the evidence of     
difficult points1 as1 by nearer approach
 and better advantage1 it may do4  #b4  
,if your conclusions be peremptory1 upon
 mere self-conceitedness1 you may be in 
an error for aught you know2 and so you 
are but confident in an error4 ,and then
 how far may you go in seducing others1 
and censuring dissenters1 and come back 
when you have done1 and confess that you
 were all this while mistaken           
yourselves6  #c4 ,for a man to be       
confident that he knoweth what he       

knoweth not1 is but the way to keep him 
ignorant1 and shut the door against all 
means of further information4 ,when the 
opinion is fixed by prejudice and       
conceit1 there is no ready entrance for 
the light4  #d4 ,and1 to be ungroundedly
 confident1 so young1 is not only to    
take up with your teacher's word1       
instead of a faith and knowledge of your
 own1 but also to forestall all         
diligence to know more3 and so you may  
lay by all your studies1 save only to   
know what those men hold1 whose         
judgments are your religion3 too popish 
and easy a way to be safe4  #e4 ,if you 
must never change your first opinions or
 apprehensions1 how will you grow in    
understanding8 ,will you be no wiser at 
age1 than you were in childhood1 and    
after long study and experience1 than   
before8 ,nature and grace do tend to    
increase4  ,indeed1 if you should be    
never so peremptory in your opinions1   
you cannot resolve to hold them to the  
end3 for light is powerful1 and may     

change you whether you will or no3 you  
cannot tell what that light will do1    
which you never saw4 ,but prejudice will
 make you resist the light1 and make it 
harder for you to understand4  ,i speak 
this upon much experience and           
observation4 ,our first unripe          
apprehensions of things will certainly  
be greatly changed1 if we are studious  
and of improved understandings4 ,study  
the controversies about grace and       
free-will1 or about other such points of
 difficulty1 when you are young1 and it 
is two to one that ripeness will        
afterward make them quite another thing 
to you4 ,for my own part1 my judgment is
 altered from many of my youthful1      
confident apprehensions3 and where it   
holdeth the same conclusion1 it         
rejecteth abundance of the arguments1 as
 vain1 which once it rested in4 ,and    
where ,i keep to the same conclusions   
and arguments1 my apprehension of them  
is not the same1 but ,i see more        
satisfying light in many things1 which  

,i took but upon trust before4 ,and if  
,i had resolved to hold to all my first 
opinions1 ,i must have forborne most of 
my studies1 and lost much truth1 which  
,i have discovered1 and not made that my
 own1 which ,i did hold2 and ,i must    
have resolved to live and die a child4  
,the sum is1 ,hold fast the substance of
 religion1 and every clear and certain  
truth1 which you see in its own         
evidence3 and also reverence your       
teachers2 especially the universal      
church1 or the generality of wise and   
godly men2 and be not hasty to take up  
any private opinion2 and especially to  
contradict the opinion of your governors
 and teachers1 in small and controverted
 things4 ,but yet1 in such matters1     
receive their opinions but with a human 
faith1 till indeed you have more1 and   
therefore1 with a supposition1 that time
 and study is very like to alter your   
apprehensions2 and with a reserve1      
impartially to study and entertain the  
truth1 and not to sit still just where  

you were born4  ,sidenote3 ,what to do  
when controversies do divide the church4
  ,direct4 ,,xii4 ,if controversies     
occasion any divisions where you live1  
be sure to look first to the interest of
 common truth and good1 and to the      
exercise of charity4 ,and become not    
passionate contenders for any party in  
the division1 or censurers of the       
peaceable1 or of your teachers1 that    
will not overrun their own              
understandings1 to obtain with you the  
esteem of being orthodox or zealous men2
 but suspect your own unripe            
understandings1 and silence your        
opinions till you are clear and certain2
 and join rather with the moderate and  
the peacemakers1 than with the          
contenders and dividers4  ,you may      
easily be sure that division tendeth to 
the ruin of the church1 and the         
hinderance of the gospel1 and the injury
 of the common interest of religion4#ff 
,you know it is greatly condemned in the
 ,scriptures4 ,you may know that it is  

usually the exercise and the increase of
 pride1 uncharitableness1 and passion2  
and that the devil is best pleased with 
it1 as being the greatest gainer by it4 
,but1 on the other side1 you are not    
easily certain which party is in the    
right3 and if you were1 you are not sure
 that the matter will be worth the cost 
of the contention3 or if it be1 it is to
 be considered1 whether the truth is not
 like to get more advantage by managing 
it in a more peaceable way1 that hath no
 contention1 nor stirreth up other men  
so much against it1 as the way of       
controversy doth4 ,and whatever it      
prove1 you may and should know1 that    
young christians1 that want both parts1 
and helps1 and time1 and experience to  
be thoroughly seen in controversies1 are
 very unfit to make themselves parties2 
and that they are yet more unfit to be  
the hottest leaders of these parties1   
and to spur on their teachers1 that know
 more than they4 ,if the work be fit for
 another to do1 that knoweth on what    

ground he goeth1 and can foresee the    
end1 yet certainly it is not fit for    
you4 ,and therefore forbear it till you 
are more fit4  ,i know those that would 
draw you into such a contentious zeal1  
will tell you1 that their cause is the  
cause of ,god1 and that you desert him  
and betray it1 if you be not zealous in 
it3 and that it is but the counsel of   
flesh and blood which maketh you pretend
 moderation and peace3 and that it is a 
sign that you are hypocrites1 that are  
so lukewarm1 and carnally comply with   
error3 and that the cause of ,god is to 
be followed with the greatest zeal and  
self-denial4 ,and all this is true1 if  
you but be sure that it is indeed the   
cause of ,god2 and that the greater     
works of ,god be not neglected on such  
pretences2 and that your zeal be much   
greater for faith1 and charity1 and     
unity1 than for your opinions4 ,but upon
 great experience1 ,i must tell you1    
that of the zealous contenders#fg in the
 world1 that cry up ,the cause of ,god1 

and truth1 there is not one of very     
many1 that understandeth what he talks  
of2 but some of them cry up the cause of
 ,god1 when it is a brat of a proud and 
ignorant brain1 and such as a judicious 
person would be ashamed of4 ,and some of
 them are rashly zealous1 before they   
have parts or time to come to any       
judicious trial4 ,and some of them are  
misguided by some person or party1 that 
captivateth their minds4 ,and some of   
them are hurried away by passion and    
discontent4 ,and many of the ambitious  
and worldly are blinded by their carnal 
interests4 ,and many of them1 in mere   
pride1 think highly of an opinion1 in   
which they are somewhat singular1 and   
which they can1 with some glorying1 call
 their own1 as either invented by them  
or that1 in which they think they know  
more than ordinary men do4 ,and         
abundance1 after long experience1       
confess that to have been their own     
erroneous cause1 which they before      
entitled the cause of ,god4 ,now when   

this is the case1 and one crieth1 ,here 
is ,christ1 and another1 ,there is      
,christ2 one saith1 ,this is the cause  
of ,god1 and another saith1 ,that is it2
 no man that hath any care of his       
conscience1 or of the honour of ,god and
 his profession1 will leap before he    
looketh where he shall alight2 or run   
after every one that will whistle him   
with the name or pretence of truth or a 
good cause4 ,it is a sad thing to go on 
many years together in censuring1       
opposing1 and abusing those that are    
against you1 and in seducing others1 and
 misemploying your zeal1 and parts1 and 
time1 and poisoning all your prayers and
 discourses1 and in the end to see what 
mischief you have done for want of      
knowledge1 and with ,paul to confess1   
that you were mad in opposing the truth 
and servants of ,god1 though you did it 
in a zeal of ,god through ignorance4    
,were it not much better to stay till   
you have tried the ground1 and prevent  
so many years' grievous sin1 than to    

escape by a sad repentance1 and leave   
behind you stinking and venomous fruit  
of your mistake8 and worse1 if you never
 repent yourselves4 ,your own and your  
brethren's souls are not so lightly to  
be ventured upon dangerous1 untried     
ways4 ,it will not make the truth and   
church amends1 to say at last1 ,i had   
thought ,i had done well4 ,let those go 
to the wars of disputing1 and           
contending1 and censuring1 and siding   
with a sect1 that are riper1 and better 
understand the cause3 wars are not for  
children4 ,do you suspend your judgment 
till you can solidly and certainly      
inform it1 and serve ,god in charity1   
quietness1 and peace2 and it is two to  
one1 but you will live to see the day1  
that the contenders that would have led 
you into their wars1 will come off with 
so much loss themselves1 as will teach  
them to approve your peaceable course1  
or teach you to bless ,god that kept you
 in your place and duty4  ,in all this  
,i deny not1 but every truth of ,god is 

to be valued at a very high rate2 and   
that he that shall carry himself in a   
neutrality1 when faith or godliness is  
the matter in controversy1 or shall do  
it merely for his worldly ends1 to save 
his stake by temporizing1 is a          
false-hearted hypocrite1 and at the     
heart of no religion4 ,but withal ,i    
tell you1 that all is not matter of     
faith or godliness that the             
autonomian-papist1 the                  
antinomian-libertine1 or other          
passionate parties shall call so3 and   
that as we must avoid contempt of the   
smallest truth1 so we must much more    
avoid the most heinous sins which we may
 commit for the defending of an error3  
and that some truths must be silenced   
for a time1 though not denied1 when the 
contending for them is unseasonable1 and
 tendeth to the injury of the church4   
,if you were masters in the church1 you 
must not teach your scholars to their   
hurt1 though it be truth you teach them4
 ,and if you were physicians1 you must  

not cram them1 or medicate them to their
 hurt4 ,your power and duty is not to   
destruction1 but to edification4 ,the   
good of the patient is the end of your  
physic4 ,all truth is not to be spoken1 
nor all good to be done1 by all men1 nor
 at all times4 ,he that will do         
contrary1 and take this for a carnal    
principle1 doth but call folly and sin  
by the name of zeal and duty1 and set   
the house on fire to roast his egg1 and 
with the ,pharisees1 prefer the outward 
rest of their sabbath1 before his       
brother's life or health4 ,take heed    
what you do when ,god's honour1 and     
men's souls1 and the church's peace are 
concerned in it4  ,and let me tell you  
my own observation4 ,as far as my       
judgment hath been able to reach1 the   
men that have stood for pacification and
 moderation1 have been the most         
judicious1 and those that have best     
understood themselves1 in most          
controversies that ever ,i heard under  
debate among good christians3 and those 

that furiously censured them as lukewarm
 or corrupted1 have been men that had   
least judgment1 and most passion1 pride1
 and foul mistakes in the points in     
question4  ,nay1 ,i will tell you more  
of my observation1 of which these times 
have given us too much proof4 ,profane  
and formal enemies on the one hand1 and 
ignorant1 self-conceited wranglers on   
the other hand1 who think they are      
champions for the truth1 when they are  
venting their passions and fond         
opinions1 are the two thieves1 between  
whom the church hath suffered1 from the 
beginning to this day4 ,the first are   
the persecutors1 and the other the      
dividers and disturbers of the church4  
,mark what the ,holy ,ghost saith in    
this case1 #b ,tim4 ii4 #bc1 #bd1 ,but  
foolish and unlearned questions avoid1  
knowing that they do gender strifes4    
,and the servant of the ,lord must not  
strive2 but be gentle unto all men4     
,phil4 ii4 #ad1 #ae1 ,do all things     
without murmurings and disputings3 that 

ye may be blameless and harmless1 the   
sons of ,god1 without rebuke in the     
midst of a crooked and perverse         
generation1 among whom ye shine1 as     
lights in the world4 #a ,tim4 vi4 #c-f1 
,if any man teach otherwise1 and consent
 not to wholesome words1 even the words 
of our ,lord ,jesus ,christ1 and to the 
doctrine which is according to          
godliness2 he is proud1 knowing nothing1
 but doting about questions and strifes 
of words1 whereof cometh envy1 strife1  
railings1 evil surmisings1 perverse     
disputings of men of corrupt minds1 c4  
,so #a ,tim4 i4 #d1 #e1 ,neither give   
heed to fables and endless genealogies1 
which minister questions1 rather than   
godly edifying1 which is in faith3 now  
the end of the commandment is charity1  
out of a pure heart1 and a good         
conscience1 and faith unfeigned4  ,yet  
,i must here profess1 that if any       
false-hearted1 worldly hypocrite1 that  
resolveth to be on the saving side1 and 
to hold all to be lawful that seemeth   

necessary to his safety or preferments1 
shall take any encouragement from what  
,i have here said1 to debauch his       
conscience1 and sell his soul1 and then 
call all those furious zealots that will
 not be as false to ,god as he1 let that
 man know1 that ,i have given him no    
cloak for so odious a sin1 nor will he  
find a cover for it at the bar of ,god1 
though he may delude his conscience1 and
 bear it out by his carnal advantages   
before the world4  ,direct4 ,,xiii4     
,know that true godliness is the best   
life upon earth1 and the only way to    
perfect happiness4 ,still apprehend it  
therefore1 and use it as the best2 and  
with great diligence resist those       
temptations which would make it seem to 
you a confounding1 grievous1 or         
unpleasant thing4  ,sidenote3 ,godliness
 what4  ,there are all things concurrent
 in a holy life1 to make it the most    
delectable life on earth1 to a rational1
 purified mind1 that is not captivated  
to the flesh1 and liveth not on air or  

dung4 ,the object of it is the eternal  
,god himself1 the infallible truth1 the 
only satisfactory good2 and all these   
condescending and appearing to us1 in   
the mysterious1 but suitable glass of a 
,mediator2 redeeming1 reconciling1      
teaching1 governing1 sanctifying1       
justifying1 and glorifying all that are 
his own4 ,the end of it is the pleasing 
and glorifying of our ,maker1 ,redeemer1
 and ,sanctifier2 and the everlasting   
happiness of ourselves and others4 ,the 
rule of it is the infallible revelation 
of ,god1 delivered to the church by his 
prophets1 and his ,son1 and his         
apostles1 and comprised in the ,holy    
,scriptures1 and sealed by the miracles 
and operations of the ,holy ,ghost that 
did indite them4 ,the work of godliness 
is a living unto ,god1 and preparing for
 everlasting life1 by foreseeing1       
foretasting1 seeking1 and rejoicing in  
that endless happiness which we shall   
have with ,god2 and by walking after the
 ,spirit1 and avoiding the filthiness1  

delusions1 and vexations of the world   
and the flesh4 ,the nature of man is not
 capable of a more noble1 profitable1   
and delectable life1 than this which    
,god hath called us to by his ,son4 ,and
 if we did but rightly know it1 we      
should follow it with continual alacrity
 and delight4 ,be sure1 therefore1 to   
conceive of godliness as it is1 and not 
as it is misrepresented by the devil and
 the ungodly4 ,read what ,i have written
 of this in my ,a ,saint or a ,brute4   
,as long as a man conceiveth of religion
 as it is1 even the most sweet and      
delectable life1 so long he will follow 
it willingly and with his heart1 and    
despise the temptations and avocations  
of fleshly gain and pleasure4 ,he will  
be sincere1 as not being only drawn by  
other men1 or outward advantages1 nor   
frightened into it by a passion or      
fearfulness1 but loving religion for    
itself1 and for its excellent ends3 and 
then he will be cheerful in all the     
duties1 and under all the sufferings and

 difficulties of it2 and he will be most
 likely to persevere unto the end4 ,we  
cannot expect that the heart or will    
should be any more for ,god and         
godliness1 than the understanding       
practically apprehendeth them as good4  
,nay1 we must always perceive in them a 
transcendent goodness1 above all that is
 to be found in a worldly life2 or else 
the appearing goodness of the creature1 
will divert us1 and carry away our      
minds4 ,we may see in the very brutes1  
what a power apprehension hath upon     
their actions4 ,if your horse be but    
going to his home or pasture1 how freely
 will he go through thick and thin6 but 
if he go unwillingly1 his travel is     
troublesome and slow1 and you have much 
ado to get him on4 ,it will be so with  
you in your way to heaven4  ,it is      
therefore the principal design of the   
devil1 to hide the goodness and         
pleasantness of religion from you2 and  
to make it appear to you as a terrible  
or tedious life4 ,by this means it is   

that he keeps men from it2 and by this  
means he is still endeavouring to draw  
you back again1 and frustrate your good 
beginnings and your hopes4 ,if he can   
thus misrepresent religion to your      
understandings1 he will suddenly        
alienate your wills1 and corrupt your   
lives1 and make you turn to the world   
again1 and seek for pleasure some where 
else1 and only take up with some        
heartless lip-service1 to keep up some  
deceitful hope of being saved4 ,and the 
means which ,satan useth to these ends  
are such as these3  ,sidenote3 ,how     
,satan would make religion seem to be a 
confounding1 unpleasant thing--,by      
difficulties4  #a4 ,he will do his work 
to overwhelm you with appearing doubts  
and difficulties1 and bring you to a    
loss1 and to make religion seem to you a
 confounding and not a satisfying thing4
 ,this is one of his most dangerous     
assaults upon the weak and young        
beginners4 ,difficulties and passions   
are the things which he makes use of to 

confound you1 and put you out of a      
regular1 cheerful seeking of salvation4 
,when you read the ,scriptures1 he will 
mind you of abundance of difficulties in
 all you read or hear4 ,he will show you
 seeming contradictions2 and tell you   
that you will never be able to          
understand these things4 ,he will cast  
in thoughts of unbelief and blasphemy1  
and cause you1 if he can1 to roll them  
in your mind3 if you cast them not out  
with abhorrence1 but dispute with the   
devil1 he hopes to prove too hard at    
least for such children and unprovided  
soldiers as you3 and if you do reject   
them1 and refuse to dispute it with him1
 he will sometimes tell you that your   
cause is naught1 or else you need not be
 afraid to think of all that can be said
 against it2 and this way he gets       
advantage of you to draw you to         
unbelief3 and if you scape better than  
so1 at least he will molest and terrify 
you with the hideousness of his         
temptations2 and make you to think you  

are forsaken of ,god1 because such      
blasphemous thoughts have been so often 
in your minds3 and thus he will one     
while tempt you to blasphemy1 and       
another while affright and torment you  
with the thoughts of such temptations4  
,so also in the study of other good     
books1 he will tempt you to fix upon all
 that seems difficult to you1 and there 
to confound and perplex yourselves3 and 
in your meditations1 he will seek to    
make all to tend but to confound and    
overwhelm you2 keeping still either hard
 or fearful things before your eyes2 or 
breaking and scattering your thoughts in
 pieces1 that you cannot reduce them to 
any order1 nor set them together1 nor   
make any thing of them1 nor drive them  
to any desirable end4 ,so in your       
prayers he would fain confound you1     
either with fear1 or with doubtful and  
distracting thoughts about ,god1 or your
 sins1 or the matter or manner of your  
duty1 or questioning whether your       
prayers will be heard4 ,and so in your  

self-examination1 he will still seek to 
puzzle you1 and leave you more in       
darkness than you began1 and make you   
afraid of looking homeward1 or          
conversing with yourselves2 like a man  
that is afraid to lie in his own house  
when he thinks it haunted with some     
apparitions4 ,and thus the devil would  
make all your religion to be but like   
the unwinding of a bottom of yarn1 or a 
skein of silk that is ravelled2 that you
 may cast it away in weariness or       
despair4  ,your remedy against this     
dangerous temptation is1 to remember    
that you are yet young in knowledge1 and
 that ignorance is like darkness1 that  
will cause doubts1 and difficulties1 and
 fears2 and that all these will vanish  
as your light increaseth3 and therefore 
you must wait in patience1 till your    
riper knowledge fit you for             
satisfaction4 ,and in the mean time1 be 
sure that you take up your hearts most  
with the great1 fundamental1 necessary1 
plain1 and certain points1 which your   

salvation is laid upon1 and which are   
more suited to your state and strength4 
,if you will be gnawing bones1 when you 
should be sucking milk1 and have not    
patience to stay till you are past your 
childhood1 no marvel if you find them   
hard1 and if they stick in your throats1
 or break your teeth4 ,see that you live
 upon ,god in ,christ1 and love and     
practise what you know1 and think of the
 excellency of so much as is already    
revealed to you4 ,you know already what 
is the end that you must seek1 and where
 your happiness consisteth2 and what    
,christ hath done to prepare it for you1
 and how you must be justified1 and     
sanctified1 and walk with ,god4 ,have   
you ,god1 and ,christ1 and heaven to    
think on1 and all the mercies of the    
gospel to delight in1 and will you lay  
by these as common matters1 or overlook 
them1 and perplex yourselves about every
 difficulty in your way8 ,make clean    
work before you as you go1 and live in  
the joyful acknowledgment of the mercies

 which you have received1 and in the    
practice of the things you know1 and    
then your difficulties will vanish as   
you go on4  ,sidenote3 ,by various      
sects4  #b4 ,another of ,satan's wiles  
is1 to confound you with the noise of   
sectaries1 and divers opinions in       
religion3 while the popish sect tell    
you1 that if you will be saved1 you must
 be of their church2 and others say1 you
 must be of theirs3 and when you find   
that the sects are many1 and their      
reasonings such as you cannot answer1   
you will be in danger either to take up 
some of their deceits1 or to be         
confounded among them all1 not knowing  
which church and religion to choose4#fh 
,but here consider1 that there is but   
one universal church of christians in   
the world1 of which ,christ is the only 
,king and ,head1 and every christian is 
a member4 ,you were sacramentally       
admitted into this catholic church by   
baptism1 and spiritually by your being  
born of the ,spirit4 ,you have all the  

promises of the gospel1 that if you     
believe in ,christ you shall be saved2  
and that all the living members of this 
church are loved by ,christ as members  
of his body1 and shall be presented     
unspotted to the ,father1 by him who is 
the ,saviour of his body1 ,eph4 #bc-bg1 
#bi2 and that by one ,spirit we are all 
baptized or entered into this one body1 
#a ,cor4 xii4 #ab1 #ac4 ,if then thou   
hast faith1 and love1 and the ,spirit1  
thou art certainly a christian1 and a   
member of ,christ1 and of this universal
 church of christians4 ,and if there    
were any other church1 but what are the 
parts of this one1 then this were not   
universal1 and ,christ must have two    
bodies4 ,thou art not saved for being a 
member of the church of ,rome1 or       
,corinth1 or ,ephesus1 or ,philippi1 or 
,thessalonica1 or of any other such2 but
 for being a member of the universal    
church or body of ,christ1 that is1 a   
christian4 ,and as thou art a subject of
 the ,king1 and a member of this        

kingdom1 whatever corporation thou be a 
member of1 7perhaps sometime of one1 and
 sometime of another17 so thou art a    
subject of ,christ1 whatever particular 
church thou be of2 for it is no church1 
if they be not christians1 or subjects  
of ,christ4 ,for one sect then to say1  
,ours is the true church1 and another to
 say1 ,nay1 but ours is the true church1
 is as mad as to dispute1 whether your  
hall1 or kitchen1 or parlour1 or        
coal-house1 is your house2 and for one  
to say1 ,this is the house1 and another1
 ,nay1 but that1 when a child can tell  
them1 that the best is but a part1 and  
the house containeth them all3 and for  
the papists1 that take on them to be the
 whole1 and deny all others to be       
christians and saved1 except the        
subjects of the pope of ,rome1 it is so 
irrational1 antichristian a fiction and 
usurpation1 and odious1 cruel1 and      
groundless a damnation1 of the far      
greatest part of the body of ,christ1   
that it is fitter for detestation than  

dispute4 ,and if such a crack would     
frighten the world out of their wits1 no
 doubt but other bishops also would make
 use of it1 and say1 ,all are damned    
that will not be subject to us4 ,but if 
you would see the folly and mischief of 
popery1 both in this and other points1  
,i refer you to my treatise of the      
,catholic ,church1 and my ,key for      
,catholics1 and my ,safe ,religion1 and 
my ,disputations against ,johnson1 and  
my ,winding-sheet for ,popery4          
,sidenote3 ,by scrupulosity4  #c4       
,another temptation to confound you in  
your religion1 is1 by filling your heads
 with practical scrupulosity2 so that   
you cannot go on for doubting every step
 whether you go right2 and when you     
should cheerfully serve your ,master1   
you will do nothing but disquiet your   
minds with scruples1 whether this or    
that be right or wrong4 ,your remedy    
here1 is not by casting away all care of
 pleasing ,god1 or fear of sinning1 or  
by debauching conscience2 but by a      

cheerful and quiet obedience to ,god1 so
 far as you know his will1 and an       
upright willingness and endeavour to    
understand it better2 and a thankful    
receiving the gospel pardon for your    
failings and infirmities4 ,be faithful  
in your obedience2 but live still upon  
,christ1 and think not of reaching to   
any such obedience1 as shall set you    
above the need of his merits1 and a     
daily pardon of your sins4 ,do the best 
you can to know the will of ,god and do 
it3 but when you know the essentials of 
religion1 and obey sincerely1 let no    
remaining wants deprive you of the      
comfort of that so great a mercy1 as    
proves your right to life eternal4 ,in  
your seeking further for more knowledge 
and obedience1 let your care be such as 
tendeth to your profiting1 and          
furthering you to your end1 and as doth 
not hinder your joy and thanks for what 
you have received3 but that which       
destroyeth your joy and thankfulness1   
and doth but perplex you1 and not       

further you in your way1 is but hurtful 
scrupulosity1 and to be laid by4 ,when  
you are right in the main1 thank ,god   
for that1 and be further solicitous so  
far as to help you on1 but not to hinder
 you4 ,if you send your servant on your 
message1 you had rather he went on his  
way as well as he can1 than stand       
scrupling every step whether he should  
set the right or left foot forward2 and 
whether he should step so far1 or so far
 at a time1 c4 ,hindering scruples      
please not ,god4  ,sidenote3 ,by setting
 you on overdoing by your own           
inventions4  #d4 ,another way to        
confound you in your religion is1 by    
setting you upon overdoing by inventions
 of your own4 ,when a poor soul is most 
desirous to please ,god1 the devil will 
be religious1 and set him upon some such
 task of voluntary humility1 or         
will-worship1 as the apostle speaks of1 
,col4 ii4 #ah1 #bj-bc2 or set him upon  
some insnaring unnecessary vows or      
resolutions1 or some popish works of    

conceited supererogation1 which is that 
which ,solomon calleth1 being righteous 
over-much1 ,eccles4 vii4 #af4 ,thus many
 have made duties to themselves1 which  
,god never made for them2 and taketh    
that for sin1 which ,god never forbad   
them4 ,the popish religion is very much 
made up of such commandments of their   
own1 and traditions of men4 ,as if      
,christ had not made us work enough1 men
 are forward to make much more for      
themselves4 ,and some that should teach 
them the laws of ,christ1 do think that 
their office is in vain1 unless they may
 also prescribe them laws of their own1 
and give them new precepts of religion4 
,yea1 some that are the bitterest       
enemies to the strict observance of the 
laws of ,god1 as if it were a tedious1  
needless thing1 must yet needs load us  
with abundance of unnecessary precepts  
of their own4 ,and thus religion is made
 both wearisome and uncertain1 and a    
door set open for men to enlarge it1 and
 increase the burden at their pleasure4 

,indeed popery is fitted to delude and  
quiet sleepy consciences1 and to torment
 with uncertainties the consciences that
 are awaked4  ,and there is something in
 the corrupted nature of man1 that      
inclineth him to some additions and     
voluntary service of his own inventions1
 as an offering most acceptable unto    
,god4 ,hence it is that many poor       
christians do rashly entangle their     
consciences with vows of circumstances  
and things unnecessary1 as to give so   
much1 to observe such days or hours in  
fasting and prayer1 not to do such or   
such a thing that in itself is lawful1  
with abundance of such things1 which    
perhaps some change of providence may   
make accidentally their duty afterwards 
to do1 or disable them to perform their 
vows2 and then these snares are fetters 
on their perplexed consciences1 perhaps 
as long as they live4 ,yea1 some of the 
antinomians teach the people1 that      
things indifferent are the fittest      
matter of a vow2 as to live single1 to  

possess nothing1 to live in solitude1   
and the like3 indeed all things lawful  
when they are vowed1 must be performed2 
but it is unfit to be vowed if it be not
 first profitable and best1 for         
ourselves or others2 and that which is  
best is not indifferent1 it being every 
man's duty to choose what is best4 ,vows
 are to bind us to the performance of   
that which ,god had bound us to by his  
laws before2 they are our expression of 
consent and resolution by a             
self-obligation to obey his will2 and   
not to make new duties of religion to   
ourselves1 which else would never have  
been our duty4  ,to escape these snares1
 it is necessary that you take heed of  
corrupting your religion by burdens and 
mixtures of your own devising4 ,you are 
called to obey ,god's laws1 and not to  
make laws for yourselves4 ,you may be   
sure that his laws are just and good1   
but yours may be bad and foolish4 ,when 
you obey him1 you may expect your reward
 and encouragement from him3 but when   

you will obey yourselves1 you must      
reward yourselves4 ,you may find it     
enough for you to keep his laws1 without
 devising more work for yourselves2 or  
feigning duties which he commanded not1 
or sins which he forbad not4 ,be not    
rash in making vows2 let them reach but 
unto necessary duties2 and let them have
 their due exceptions when they are     
about alterable things3 or if you are   
entangled by them already1 consult with 
the most judicious1 able1 impartial men1
 that you may come clearly off without a
 wound4 ,there is a great deal of       
judgment and sincerity necessary in your
 counsellors1 and a great deal of       
submission and self-denial in           
yourselves1 to bring you safely out of  
such a snare4 ,avoid sin1 whatever you  
do2 for sinning is not the way to your  
deliverance4 ,and for the time to come1 
be wiser1 and lay no more snares for    
yourselves2 and clog not yourselves with
 your own inventions1 but cheerfully    
obey what ,god commandeth you1 who hath 

wisdom and authority sufficient to make 
you perfect laws4 ,christ's yoke is     
easy1 and his burden light1 ,matt4 xi4  
#cj1 and his commandments are not       
grievous1 #a ,john v4 #c4 ,but if your  
mixtures and self-devised snares are    
grievous to you1 blame not ,god1 but    
yourselves that made them4  ,sidenote3  
,by overwhelming fears and sorrows4  #e4
 ,another of ,satan's ways to make      
religion burdensome and grievous to you1
 is by overwhelming you with fear and   
sorrow4 ,partly by persuading that      
religion consisteth in excess of sorrow1
 and so causing you to spend your time  
in striving to trouble and grieve       
yourselves unprofitably1 as if it were  
the course most acceptable to ,god2 and 
partly by taking the advantage of a     
timorous1 passionate nature2 and so     
making every thought of ,god1 or serious
 exercise of religion1 to be a torment  
to you1 by raising some overwhelming    
fears2 for fear hath torment1 #a ,john  
iv4 #ah4 ,in some feminine1 weak1 and   

melancholy persons1 this temptation hath
 so much advantage in the body1 that the
 holiest soul can do but little in      
resisting it2 so that though there be in
 such a sincere love to ,god1 his ways  
and servants1 yet fear so playeth the   
tyrant in them1 that they perceive      
almost nothing else4 ,and it is no      
wonder if religion be grievous and      
unpleasant to such as these4  ,but1     
alas6 it is you yourselves that are the 
causes of this1 and bring the matter of 
your grievance with you4 ,god hath      
commanded you a sweeter work4 ,it is a  
life of love1 and joy1 and cheerful     
progress to eternal joy1 that he        
requireth of you2 and no more fear or   
grief than is necessary to separate you 
from sin1 and teach you to value and use
 the remedy4 ,the gospel presenteth to  
you such abundant matter of joy and     
peace1 as would make these the very     
complexion and temperature of your      
souls1 if you received them as they are 
propounded4 ,religious fears1 when they 

are inordinate and hurtful1 are sinful1 
and indeed against religion2 and must be
 resisted as other hurtful passions4 ,be
 better acquainted with ,christ and his 
promises1 and you will find enough in   
him to pacify the soul1 and give you    
confidence and holy boldness in your    
access to ,god1 ,heb4 iv4 #af2 ,eph4    
iii4 #ab2 ,heb4 x4 #ai4 ,the spirit     
which he giveth1 is not the spirit of   
bondage1 but the spirit of adoption1 of 
love and confidence1 ,rom4 viii4 #ae2   
,heb4 ii4 #ae4  ,sidenote3 ,by          
unmortified lusts4  #f4 ,another thing  
that maketh religion seem grievous1 is  
retaining unmortified sensual desires4  
,if you keep up your lusts1 they will   
strive against the gospel1 and all the  
works of the ,spirit which strive       
against them1 ,gal4 v4 #ag4 ,and every  
duty will be so far unpleasant to you as
 you are carnal1 because it is against  
your carnal inclination and desire4     
,away1 therefore1 with your beloved     
sickness1 and then both your food and   

your physician will be less grievous to 
you4 ,mortify the flesh1 and you will   
less disrelish the things of the        
,spirit4 ,for the carnal mind is enmity 
against ,god3 for it is not subject to  
his law1 nor can be1 ,rom4 viii4 #g1 #h4
  ,sidenote3 ,by actual sin4  #g4       
,another cause of confounding and       
wearying you1 is the mixture of your    
actual sins1 dealing unfaithfully with  
,god1 and wounding your consciences1 by 
renewing guilt1 especially of sins      
against knowledge and consideration4 ,if
 you thus keep the bone out of joint1   
and the wound unhealed1 no marvel if you
 are loth to work or travail4 ,but it is
 your sin and folly that should be      
grievous to you1 and not that which is  
contrary to it1 and would remove the    
cause of all your troubles4 ,resolvedly 
forsake your wilful sinning1 and come   
home by repentance towards ,god1 and    
faith towards our ,lord ,jesus ,christ1 
,acts xx4 #ba1 and then you will find1  
that when the thorn is out1 your pain   

will cease1 and that the cause of your  
trouble was not in ,god or religion1 but
 in your sin4  ,sidenote3 ,by ignorance 
of the tenor of the gospel4  #h4        
,lastly1 ,to make religion unpleasant to
 you1 the tempter would keep the        
substance of the gospel unknown or      
unobserved to you3 he would hide the    
wonderful love of ,god revealed in our  
,redeemer1 and all the riches of saving 
grace1 and the great deliverance and    
privileges of believers1 and the certain
 hopes of life eternal3 and the kingdom 
of ,god1 which consisteth in            
righteousness1 and peace1 and joy in the
 ,holy ,ghost1 shall be represented to  
you as consisting in errors only1 or in 
trifles2 in shadows and shows1 and      
bodily exercise which profiteth little1 
#a ,tim4 iv4 #h4 ,if ever you would know
 the pleasures of faith and holiness1   
you must labour above all to know ,god  
as revealed in his infinite love in the 
,mediator1 and read the gospel as ,god's
 act of oblivion1 and the testament and 

covenant of ,christ1 in which he giveth 
you life eternal3 and in every duty draw
 near to ,god as a reconciled ,father1  
the object of your everlasting love and 
joy4 ,know and use religion as it is1   
without mistaking or corrupting it1 and 
it will not appear to you as a grievous1
 tedious1 or confounding thing4         
,direct4 ,,xiv4 ,be very diligent in    
mortifying the desires and pleasures of 
the flesh2 and keep a continual watch   
upon your senses1 appetite1 and lusts2  
and cast not yourselves upon            
temptations1 occasions or opportunities 
of sinning1 remembering that your       
salvation lieth on your success4  ,the  
lusts of the flesh1 and the pleasures of
 the world1 are the common enemies of   
,god and souls1 and the damnation of    
those souls that perish4 ,and there is  
no sort more liable to temptations of   
this kind1 than those that are in the   
flower of their youth and strength4     
,when all the senses are in their       
vigour1 and lust and appetite are in    

their strength and fury1 how great is   
the danger6 and how great must your     
diligence be if you will escape6 ,the   
appetite and lust of the weak and sick1 
are weak and sick as well as they2 and  
therefore they are no great temptation  
or danger to them4 ,the desire and      
pleasure of the senses do abate1 as     
natural strength and vigour doth abate3 
to such there is much less need of      
watchfulness2 and where nature hath     
mortified the flesh1 there is somewhat  
the less for grace to do4 ,there needs  
not much grace to keep the aged and weak
 from fornication1 uncleanness1         
excessive sports and carnal mirth3 and  
gluttony and drunkenness also are sins  
which youth is much more liable to4     
,especially some bodies that are not    
only young and strong1 but have in their
 temperature and complexion a special   
inclination to some of these1 as lust1  
or sport1 or foolish mirth1 there       
needeth a great deal of diligence1      
resolution1 and watchfulness for their  

preservation4 ,lust is not like a       
corrupt opinion1 that surpriseth us     
through a defect of reason1 and         
vanisheth as soon as truth appeareth2   
but it is a brutish inclination1 which  
though reason must subdue and govern1   
yet the perfectest reason will not      
extirpate1 but there it will still      
dwell4 ,and as it is constantly with    
you1 it will be stirring when objects   
are presented by the sense or fantasy to
 allure4 ,and it is like a torrent1 or a
 headstrong horse1 that must be kept in 
at first1 and is hardly restrained if it
 once break loose and get the head4 ,if 
you are bred up in temperance and       
modesty1 where there are no great       
temptations to gluttony1 drinking1      
sports1 or wantonness1 you may think a  
while that your natures have little or  
none of this concupiscence1 and so may  
walk without a guard3 but when you come 
where baits of lust abound1 where women1
 and plays1 and feasts1 and drunkards   
are the devil's snares1 and tinder1 and 

bellows1 to inflame your lusts1 you may 
then find to your sorrow1 that you had  
need of watchfulness1 and that all is   
not mortified that is asleep or quiet in
 you4 ,as a man that goeth with a candle
 among gunpowder1 or near thatch1 should
 never be careless1 because he goeth in 
continual danger2 so you that are young1
 and have naturally eager appetites and 
lusts1 should remember that you carry   
fire and gunpowder still about you1 and 
are never out of danger while you have  
such an enemy to watch4  ,and if once   
you suffer the fire to kindle1 alas6    
what work may it make1 ere you are      
aware6 ,james i4 #ad1 #ae1 ,every man is
 tempted when he is drawn away of his   
own lust1 and enticed4 ,then when lust  
hath conceived1 it bringeth forth sin3  
and sin1 when it is finished1 bringeth  
forth death4 ,little knoweth the fish1  
when he is catching or nibbling at the  
bait1 that he is swallowing the hook    
which will lay him presently on the     
bank4 ,when you are looking on the cup1 

or gazing on alluring beauty1 or        
wantonly dallying and pleasing your     
senses with things unsafe1 you little   
know how far beyond your intentions you 
may be drawn1 and how deep the wound may
 prove1 how great the smart1 or how long
 and difficult the cure4 ,as you love   
your souls1 observe ,paul's counsel1 #b 
,tim4 ii4 #bb1 ,flee youthful lusts4    
,keep at a full distance3 come not near 
the bait4 ,if you get a wound in your   
consciences1 by any wilful1 heinous sin1
 ,o what a case will you be in6 ,how    
heartless unto secret duty6 afraid of   
,god1 that should be your joy2 deprived 
of the comforts of his presence1 and all
 the pleasure of his ways6 ,how         
miserably will you be tormented1 between
 the tyranny of your own concupiscence1 
the sting of sin1 the gripes of         
conscience1 and the terrors of the      
,lord6 ,how much of the life of faith1  
and love1 and heavenly zeal1 will be    
quenched in a moment6 ,i am to speak    
more afterwards of this2 and therefore  

shall only say1 at present1 to all young
 converts that care for their salvation1
 ,mortify the flesh1 and always watch1  
and avoid temptations4  ,direct4 ,,xv4  
,be exceeding wary1 not only what       
teachers you commit the guidance of your
 souls unto1 but also with what company 
you familiarly converse2#fi that they be
 neither such as would corrupt your     
minds with error1 or your hearts with   
viciousness1 profaneness1 lukewarmness1 
or with a feverish1 factious zeal3 but  
choose1 if possible1 judicious1 holy1   
heavenly1 humble1 unblamable1           
self-denying persons1 to be your        
ordinary companions1 and familiars2 but 
especially for your near relations4  ,it
 is a matter of very great importance1  
what teachers you choose1 in order to   
your salvation4#gj ,in this the free    
grace of ,god much differenceth some    
from others3 for1 as poor heathens and  
infidels have none that know more1 than 
what the book of nature teacheth 7if so 
much72 so in the several nations of     

christians1 it is hard for the people to
 have any1 but such as the sword of the 
magistrate forceth on them1 or the      
stream of their country's custom        
recommendeth to them4 ,and it is a      
wonder1 if pure truth and holiness be   
countenanced by either of these4 ,but1  
when and where his mercy pleaseth1 ,god 
sendeth wise and holy teachers1 with    
compassion and diligence to seek the    
saving of men's souls2 so that none but 
the malignant and obstinate are deprived
 of their help4  ,ambitious1 proud1     
covetous1 licentious1 ungodly men1 are  
not to be chosen for your teachers1 if  
you have your choice4 ,in a nation where
 true religion is in credit1 and hath   
the magistrate's countenance1 or the    
major vote1 some graceless men may join 
with better1 in preaching and defending 
the purity of doctrine and holiness of  
life3 and they may be very serviceable  
to the church herein2 especially in     
expounding and disputing for the truth4 
,but even there1 more experienced1      

spiritual teachers are much more        
desirable3 they will speak most         
feelingly1 who feel what they speak2 and
 they are fittest to bring others to    
faith and love1 who believe1 and love   
,god and holiness themselves4 ,they that
 have life1 will speak more lively than 
the dead4 ,and in most places of the    
world1 the ungodliness of such teachers 
makes them enemies to the truth which is
 according to godliness3 their natures  
are at enmity to the life and power of  
the doctrine which they should preach3  
and they will do their worst to corrupt 
the magistrates1 and make them of their 
mind3 and1 if they can but get the sword
 to favour them1 they are1 usually1 the 
cruellest persecutors of the sincere4   
,as it is notorious among the papists1  
that the baits of power1 and honour1 and
 wealth1 have so vitiated the body of   
their clergy1 that they conspire to     
uphold a worldly government and         
religion2 and1 in express contradiction 
to sense and reason1 and to antiquity1  

and the judgment of the church1 and to  
the holy ,scriptures1 they captivate the
 ignorant and sensual to their tyranny  
and false worship1 and use the seduced  
magistrates and multitude1 to the       
persecuting of those that will not      
follow them to sin and to perdition4    
,take heed of proud and worldly guides4 
,and yet it is not every one that       
pretendeth piety and zeal1 that is to be
 heard1 or taken for a teacher4 ,but1   
#a4 ,such as preach1 ordinarily1 the    
substantial truths which all christians 
are agreed in4 #b4 ,such as make it the 
drift of their preaching1 to raise your 
souls to the love of ,god1 and to a     
holy1 heavenly life1 and are zealous    
against confessed sins4 #c4 ,such as    
contradict not the essential truths1 by 
errors of their own2 nor the doctrine of
 godliness1 by wicked1 malicious        
applications4 #d4 ,such as drive not on 
any ambitious1 tyrannical designs of    
their own1 but deny themselves1 and aim 
at your salvation4 #e4 ,such as are not 

too hot in proselyting you to any       
singular opinion of their own3 it being 
the prediction of ,paul to the          
,ephesians1 ,acts xx4 #cj1 ,of your     
ownselves shall men arise1 speaking     
perverse things1 to draw away disciples 
after them4 #f4 ,such as are judicious  
with holy zeal1 and zealous with        
judgment4 #g4 ,such as are of experience
 in the things of ,god1 and not young   
beginners1 or novices in religion4 #h4  
,such as bear reference to the judgments
 of the generality of wise and godly    
men1 and are tender of the unity of the 
church2 and not such as would draw you  
into a sect or party1 to the contempt of
 other christians2 no1 not to a party   
that hath the favour of rulers and the  
people1 to promote them4 #i4 ,such as   
are gentle1 peaceable1 and charitable2  
and not such as burn with hellish malice
 against their brethren1 nor with an    
ungodly1 or cruel1 consuming zeal4 #aj4 
,such as live not sensually and         
wickedly1 contrary to the doctrine which

 they preach2 but show by their lives1  
that they believe what they say1 and    
feel the power of the truths which they 
preach4  ,and your familiar companions  
have great advantage to help or hinder  
your salvation1 as well as your         
teachers4#ga ,the matter is not so      
great1 whom you meet by the way1 or     
travel with1 or trade and buy and sell  
with1 as whom you make your intimate or 
familiar friends4 ,for such have both   
the advantage of their interest in your 
affections1 and also the advantage of   
their nearness and familiarity2 and1 if 
they have but also the advantage of     
higher abilities than you1 they may be  
powerful instruments of your good or    
hurt4 ,if you have a familiar friend1   
that will defend you from error1 and    
help you against temptations1 and       
lovingly reprove your sin1 and feelingly
 speak of ,god1 and the life to come1   
inditing his discourse from the inward  
power of faith1 and love1 and holy      
experience2 the benefit of such a friend

 may be more to you1 than of the        
learnedest or greatest in the world4    
,how sweetly will their speeches relish 
of the ,spirit1 from which they come6   
,how deeply may they pierce a careless  
heart6 ,how powerfully may they kindle  
in you a love and zeal to ,god and his  
commandments6 ,how seasonably may they  
discover a temptation1 prevent your     
fall1 reprove an error1 and recover your
 souls6 ,how faithfully will they watch 
over you6 ,how profitably will they     
provoke1 and put you on2 and pray with  
you fervently when you are cold2 and    
mind you of the truth1 and duty1 and    
mercy1 which you forget6 ,it is a very  
great mercy to have a judicious1 solid1 
faithful companion in the way to heaven4
  ,but if your ears are daily filled    
with froth and folly1 with ribaldry or  
idle stories1 with oaths and curses1    
with furious words or scorns and jeers  
against the godly1 or with the sophistry
 of deceivers1 is it likely this should 
leave a pleasant or wholesome relish on 

your minds8 ,is it likely that the      
effect should not be seen1 in your lean 
or leprous hearts and lives1 as well as 
the effects of an infected or           
unwholesome air or diet will be seen    
upon your diseased bodies8 ,he is       
ungodly1 that liketh such company best3 
and he is proud and presumptuous1 that  
will unnecessarily cast himself upon it1
 in confidence that he shall receive no 
hurt3 and he is careless of himself1    
that will not cautiously avoid it3 and  
few that long converse with such1 come  
off without some notable loss2 except   
when we live with such1 as ,lot did in  
,sodom1 grieving for their sin and      
misery1 or as ,christ conversed with    
publicans and sinners1 with a holy zeal 
and diligence to convert and save them1 
or as those that have not liberty1 who  
bear that which they have not power to  
avoid4  ,among the rest1 your danger is 
not least from them that are eager to   
proselyte you to some party or unsound  
opinion3 that they think they are in the

 right1 and that they do it in love1 and
 that they think it necessary to your   
salvation1 and that truth or godliness  
are the things which they profess1 all  
this makes the danger much the greater  
to you1 if it be not truth and godliness
 indeed1 which they propose and plead   
for4 ,and none are in more danger than  
the ungrounded and unexperienced1 that  
yet are so wise in their own esteem1 as 
to be confident that they know truth    
from error when they hear it1 and are   
not afraid of any deceit1 nor much      
suspicious of their own understandings4 
,but of this before4  ,the like danger  
there is of the familiar company of     
lukewarm ones1 or the profane4#gb ,at   
first you may be troubled at their      
sinful or unsavoury discourse1 and make 
some resistance against the infection2  
but before you are aware1 it may so cool
 and damp your graces1 as will make your
 decay discernible to others4 ,first1   
you will hear them with less offence2   
and then you will grow indifferent what 

company you are in2 and then you will   
laugh at their sin and folly2 and then  
you will begin to speak as they2 and    
then you will grow cold and seldomer in 
prayer and other holy duties2 and if    
,god prevent it not1 at last your       
judgments will grow blind1 and you will 
think all this allowable4  ,but of all  
bad company1 the nearest is the worst4  
,if you choose such into your families1 
or into your nearest conjugal relations1
 you cast water upon the fire2 you      
imprison yourselves in such fetters as  
will gall and grieve you1 if they do not
 stop you2 you choose a life of         
constant1 close1 and great temptations3 
whereas1 your grace1 and comfort1 and   
salvation1 might be much promoted by the
 society of such as are wise and        
gracious1 and suitable to your state4   
,to have a constant companion to open   
your heart to1 and join with in prayer1 
and edifying conference1 and faithfully 
help you against your sins1 and yet to  
be patient with you in your frailties1  

is a mercy which worldlings neither     
deserve nor value4  ,direct4 ,,xvi4     
,make careful choice of the books which 
you read4 ,let the holy ,scriptures ever
 have the pre-eminence2 and next them1  
the solid1 lively1 heavenly treatises1  
which best expound and apply the        
,scriptures2 and next those1 the        
credible histories1 especially of the   
church1 and tractates upon inferior     
sciences and arts3 but take heed of the 
poison of the writings of false         
teachers1 which would corrupt your      
understandings2 and of vain romances1   
play-books1 and false stories1 which may
 bewitch your fantasies1 and corrupt    
your hearts4  ,as there is a more       
excellent appearance of the ,spirit of  
,god in the holy ,scriptures1 than in   
any other book whatever1 so it hath more
 power and fitness to convey the        
,spirit1 and make us spiritual1 by      
imprinting itself upon our hearts4 ,as  
there is more of ,god in it1 so it will 
acquaint us more with ,god1 and bring us

 nearer him1 and make the reader more   
reverent1 serious1 and divine4 ,let     
,scripture be first and most in your    
hearts and hands1 and other books be    
used as subservient to it4 ,the         
endeavours of the devil and papists to  
keep it from you1 doth show that it is  
most necessary and desirable to you4    
,and when they tell you1 that all       
heretics plead the ,scriptures1 they do 
but tell you1 that it is the common rule
 or law of christians1 which therefore  
all are fain to pretend2 as all lawyers 
and wranglers plead the law of the land1
 be their cause never so bad1 and yet   
the laws must not be therefore concealed
 or cast aside3 and they do but tell    
you1 that in their concealment or       
dishonouring the ,scriptures1 they are  
worse than any of those heretics4 ,when 
they tell you that the ,scriptures are  
misunderstood1 and abused1 and perverted
 to maintain men's errors1 they might   
also desire that the sun might be       
obscured1 because the purblind do       

mistake1 and murderers and robbers do   
wickedly by its light2 and that the     
earth might be subverted1 because it    
bears all evil-doers2 and highways      
stopped up1 because men travel in them  
to do evil2 and food prohibited1 because
 it nourisheth men's diseases4 ,and when
 they have told you truly of a law or   
rule 7whether made by pope or council7  
which bad men cannot misunderstand1 or  
break1 or abuse and misapply1 then      
hearken to them1 and prefer that law1 as
 that which preventeth the need of any  
judgment4  ,the writings of divines are 
nothing else but a preaching the gospel 
to the eye1 as the voice preacheth it to
 the ear4 ,vocal preaching hath the     
pre-eminence in moving the affections1  
and being diversified according to the  
state of the congregations which attend 
it3 this way the milk cometh warmest    
from the breast4 ,but books have the    
advantage in many other respects3 you   
may read an able preacher1 when you have
 but a mean one to hear4 ,every         

congregation cannot hear the most       
judicious or powerful preachers2 but    
every single person may read the books  
of the most powerful and judicious4     
,preachers may be silenced or banished1 
when books may be at hand3 books may be 
kept at a smaller charge than preachers3
 we may choose books which treat of that
 very subject which we desire to hear   
of2 but we cannot choose what subject   
the preacher shall treat of4 ,books we  
may have at hand every day and hour2    
when we can have sermons but seldom1 and
 at set times4 ,if sermons be forgotten1
 they are gone4 ,but a book we may read 
over and over till we remember it2 and  
if we forget it1 may again peruse it at 
our pleasure1 or at our leisure4 ,so    
that good books are a very great mercy  
to the world4 ,the ,holy ,ghost chose   
the way of writing1 to preserve his     
doctrine and laws to the church1 as     
knowing how easy and sure a way it is of
 keeping it safe to all generations1 in 
comparison of mere verbal tradition1    

which might have made as many           
controversies about the very terms1 as  
there be memories or persons to be the  
preservers and reporters4  ,books are   
7if well chosen7 domestic1 present1     
constant1 judicious1 pertinent1 yea1 and
 powerful sermons2 and always of very   
great use to your salvation2 but        
especially when vocal preaching faileth1
 and preachers are ignorant1 ungodly1 or
 dull1 or when they are persecuted1 and 
forbid to preach4  ,you have need of a  
judicious teacher at hand1 to direct you
 what books to use or to refuse4 ,for   
among good books there are some very    
good that are sound and lively3 and some
 are good1 but mean1 and weak1 and      
somewhat dull3 and some are very good in
 part1 but have mixtures of error1 or   
else of incautelous1 injudicious        
expressions1 fitter to puzzle than edify
 the weak4 ,i am loth to name any of    
these latter sorts 7of which abundance  
have come forth of late72 but to the    
young beginner in religion1 ,i may be   

bold to recommend 7next to a sound      
catechism7 ,mr4 ,rutherford's ,letters1 
,mr4 ,robert ,bolton's ,works1 ,mr4     
,perkins's1 ,mr4 ,whateley's1 ,mr4      
,ball1 of ,faith1 ,dr4 ,preston's1 ,dr4 
,sibbs's1 ,mr4 ,hildersham's1 ,mr4      
,pink's ,sermons1 ,mr4 ,joseph          
,rogers's1 ,mr4 ,rich4 ,rogers1 ,mr4    
,richard ,allen's1 ,mr4 ,gurnall's1 ,mr4
 ,swinnock's1 ,mr4 ,joseph ,simonds's4  
,and to establish you against popery1   
,dr4 ,challoner's ,credo ,eccles4       
,cathol41 ,dr4 ,field1 of the ,church1  
,dr4 ,white's ,way to the ,church1 with 
the ,defence1 ,bishop ,usher's ,answer  
to the ,jesuit1 and ,chillingworth1 with
 ,drelincourt's ,summary4 ,and for right
 principles about redemption1 c4 ,mr4   
,truman's ,great ,propitiation1 and of  
,natural and ,moral ,impotency2 and ,mr4
 ,william ,fenner1 of ,wilful           
,impenitency1 ,mr4 ,hotchkis1 of        
,forgiveness of ,sin4 ,to pass by many  
other excellent ones1 that ,i may not   
name too many4  ,to a very judicious1   

able reader1 who is fit to censure all  
he reads1 there is no great danger in   
the reading the books of any seducers3  
it doth but show him how little and thin
 a cloak is used1 to cover a bad cause4 
,but1 alas6 young soldiers1 not used to 
such wars1 are startled at a very       
sophism1 or at a terrible threatening of
 damnation to dissenters1 7which every  
censorious sect can use17 or at every   
confident1 triumphant boast1 or at every
 thing that hath a fair pretence of     
truth or godliness4 ,injudicious persons
 can answer almost no deceiver which    
they hear3 and when they cannot answer  
them1 they think they must yield1 as if 
the fault were not in them1 but in the  
case2 and as if ,christ had no wiser    
followers1 or better defenders of his   
truth1 than they4 ,meddle not therefore 
with poison1 till you better know how to
 use it1 and may do it with less danger1
 as long as you have no need4  ,as for  
play-books1 and romances1 and idle      
tales1 ,i have already showed in my     

,book of ,self-,denial1 how pernicious  
they are1 especially to youth1 and to   
frothy1 empty1 idle wits1 that know not 
what a man is1 nor what he hath to do in
 the world4 ,they are powerful baits of 
the devil1 to keep more necessary things
 out of their minds1 and better books   
out of their hands1 and to poison the   
mind so much the more dangerously1 as   
they are read with more delight and     
pleasure3 and to fill the minds of      
sensual people with such idle fumes1 and
 intoxicating fancies1 as may divert    
them from the serious thoughts of their 
salvation3 and 7which is no small loss7 
to rob them of abundance of that        
precious time1 which was given them for 
more important business2 and which they 
will wish and wish again at last1 that  
they had spent more wisely4 ,i know the 
fantastics will say1 that these things  
are innocent1 and may teach men much    
good 7like him that must go to a        
whore-house to learn to hate            
uncleanness1 and him that would go out  

with robbers to learn to hate thievery73
 but ,i shall now only ask them as in   
the presence of ,god1 #a4 ,whether they 
could spend that time no better8 #b4    
,whether better books and practices     
would not edify them more8 #c4 ,whether 
the greatest lovers of romances and     
plays1 be the greatest lovers of the    
book of ,god1 and of a holy life8 #d4   
,whether they feel in themselves that   
the love of these vanities doth increase
 their love to the word of ,god1 and    
kill their sin1 and prepare them for the
 life to come8 or clean contrary8 ,and  
,i would desire men not to prate against
 their own experience and reason1 nor to
 dispute themselves into damnable       
impenitency1 nor to befool their souls  
by a few silly words1 which any but a   
sensualist may perceive to be mere      
deceit and falsehood4 ,if this will not 
serve1 they shall be shortly convinced  
and answered in another manner4         
,direct4 ,,xvii4 ,take heed that you    
receive not a doctrine of libertinism as

 from the gospel2 nor conceive of       
,christ as an encourager of sin2 nor    
pretend free grace for your carnal      
security or sloth2 for this is but to   
set up another gospel1 and another      
,christ1 or rather the doctrine and     
works of the devil1 against ,christ and 
the gospel1 and to turn the grace of    
,god into wantonness4  ,because the     
devil knoweth that you will not receive 
his doctrine in his own name1 his usual 
method is to propound and preach it in  
the name of ,christ1 which he knoweth   
you reverence and regard4 ,for if ,satan
 concealed not his own name and hand in 
every temptation1 it would spoil his    
game2 and the more excellent and        
splendid is his pretence1 the more      
powerful the temptation is4#gc ,they    
that gave heed to seducing spirits and  
doctrines of devils1 no doubt thought   
better of the spirits and the doctrines1
 especially seeming strict1 7for the    
devil hath his strictnesses17 as        
forbidding to marry1 and abstinence from

 meats which ,god hath created to be    
received with thanksgiving1 #a ,tim4 iv4
 #a1 #c4 ,but the strictnesses of the   
devil are always intended to make men   
loose4 ,they shall be strict as the     
,pharisees in traditions and vain       
ceremonies1 and building the tombs of   
the prophets1 and garnishing the        
sepulchres of the righteous1 that they  
may hate and murder the living saints   
that worship ,god in spirit and in      
truth4 ,licentiousness is the proper    
doctrine of the devil1 which all his    
strictness tendeth to promote4 ,to      
receive such principles is pernicious2  
but to father them upon ,christ and the 
gospel1 is blasphemous4  ,the           
libertines1 antinomians1 and autonomians
 of this age1 have gathered you too many
 instances4 ,the libertine saith1 ,the  
heart is the man2 therefore you may deny
 the truth with your tongue1 you may be 
present at false worship1 7as at the    
mass17 you need not suffer to avoid the 
speaking of a word1 or subscribing to an

 untruth or error1 or doing some little 
thing2 but as long as you keep your     
hearts to ,god1 and mean well1 or have  
an honest mental reservation1 and are   
forced to it by others1 rather than     
suffer1 you may say1 or subscribe1 or   
swear any thing which you can yourselves
 put a lawful sense upon in your own    
minds1 or comply with any outward       
actions or customs to avoid offence and 
save yourselves4  ,the antinomians tell 
you1 that ,the moral law is abrogated1  
and that the gospel is no law2 7and if  
there be no law1 there is no governor   
nor government1 no duty1 no sin1 no     
judgment1 no punishment1 no reward72    
that the elect are justified before they
 are born1 or repent1 or believe2 that  
their sin is pardoned before it is      
committed2 that ,god took them as       
suffering and fulfilling all the law in 
,christ1 as if it had been they that did
 it in him3 that we are justified by    
faith only in our consciences3 that     
justifying faith is but the believing   

that we are justified3 that every man   
must believe that he is pardoned1 that  
he may be pardoned in his conscience2   
and this he is to do by a divine faith1 
and that this is the sense of the       
article1 ',i believe the forgiveness of 
sins1' that is1 that my sins are        
forgiven2 and that all are forgiven that
 believe it3 that it is legal and sinful
 to work or do any thing for salvation3 
that sin once pardoned need not be      
confessed and lamented1 or at least1 we 
need not ask pardon of sin daily1 or of 
one sin oft3 that castigations are no   
punishments2 and yet no other punishment
 is threatened to believers for their   
sins2 and consequently that ,christ hath
 not procured them a pardon of any sin  
after believing1 but prevented all      
necessity of pardon2 and therefore they 
must not ask pardon of them1 nor do any 
thing to obtain it3 that fear of hell   
must have no hand in our obedience1 or  
restraint from sin4 ,and some add1 that 
he that cannot repent or believe1 must  

comfort himself that ,christ repented   
and believed for him 7a                 
contradiction74#gd ,many such doctrines 
of licentiousness the abusers of grace  
have brought forth4  ,and the sect which
 imitateth the father of pride in       
affecting to be from under the          
government of ,god1 and to be the       
law-givers and rulers of themselves and 
all others1 7which ,i therefore call the
 autonomians17 are licentious and much  
more4 ,they equally contend against     
,christ's government1 and for their own3
 they fill the world with wars and      
bloodshed1 oppression and cruelty1 and  
the ears of ,god with the cries of the  
martyrs and oppressed ones2 and all that
 the spiritual and holy discipline of   
,christ may be suppressed1 and          
seriousness in religion made odious1 or 
banished from the earth1 and that       
themselves may be taken for the centre1 
and pillars1 and lawgivers of the       
church1 and the consciences of all men  
may be taught to cast off all scruples  

or fears of offending ,god1 in          
comparison of offending them2 and may   
absolutely submit to them2 and never    
stick at any feared disobedience to     
,christ3 they are the scorners and      
persecutors of strict obedience to the  
laws of ,god1 and take those that fear  
his judgments1 to be men affrighted out 
of their wits2 and that to obey him     
exactly 7which1 alas6 who can do1 when  
he hath done his best7 is but to be     
hypocritical or too precise3 but to     
question their domination1 or break     
their laws1 7imposed on the world1 even 
on kings and states1 without any        
authority17 this must be taken for      
heresy1 schism1 or a rebellion1 like    
that of ,korah and his company4 ,this   
,luciferian spirit of the proud         
autonomians hath filled the christian   
world with bloodshed1 and been the      
greatest means of the miseries of the   
earth1 and especially of hindering and  
persecuting the gospel1 and setting up a
 pharisaical religion in the world3 it  

hath fought against the gospel1 and     
filled with blood the countries of      
,france1 ,savoy1 ,rhtia1 ,bohemia1      
,belgia1 ,helvetia1 ,polonia1 ,hungary1 
,germany1 and many more2 that it may    
appear how much of the ,satanical nature
 they have1 and how punctually they     
fulfil his will4  ,and natural          
corruption containeth in it the seeds of
 all these damnable heresies3 nothing   
more natural to lapsed man1 than to     
shake off the government of ,god1 and to
 become a lawgiver to himself1 and as   
many others as he can2 and to turn the  
grace of ,god into wantonness4          
,therefore the profane1 that never heard
 it from any heretics but themselves1 do
 make themselves such a creed as this1  
that ,god is merciful1 and therefore we 
need not fear his threatenings1 for he  
will be better than his word3 it        
belongeth to him to save us1 and not to 
us1 and therefore we may cast our souls 
upon his care1 though we care not for   
them ourselves4 ,if he hath             

predestinated us to salvation1 we shall 
be saved2 and if he have not1 we shall  
not2 whatever we do1 or how well soever 
we live4 ,christ died for sinners1 and  
therefore though we are sinners1 he will
 save us4 ,god is stronger than the     
devil1 and therefore the devil shall not
 have the most3 ,that which pleaseth the
 flesh1 and doth ,god no harm1 can never
 be so great a matter1 or so much offend
 him1 as to procure our damnation4 ,what
 need of so much ado to be saved1 or so 
much haste to turn to ,god1 when any one
 that at last doth but repent1 and cry  
,god mercy1 and believe that ,christ    
died for him1 shall be saved8 ,christ is
 the ,saviour of the world1 and his     
grace is very great and free1 and       
therefore ,god forbid that none should  
be saved but those few that are of      
strict and holy lives1 and make so much 
ado for heaven4 ,no man can know who    
shall be saved1 and who shall not2 and  
therefore it is the wisest way1 to do   
nobody any harm1 and to live merrily1   

and trust ,god with our souls1 and put  
our salvation upon the venture3 nobody  
is saved for his own works or           
deservings2 and therefore our lives may 
serve the turn as well as if they were  
more strict and holy4 ,this is the creed
 of the ungodly2 by which you may see   
how natural it is to them to abuse the  
gospel1 and plead ,god's grace to quiet 
and strengthen them in their sin1 and to
 embolden themselves on ,christ to      
disobey him4  ,but this is but to set   
,christ against himself2 even his merits
 and mercy against his government and   
,spirit2 and to set his death against   
the ends of his death2 and to set our   
,saviour against our salvation2 and to  
run from ,god and rebel against him1    
because ,christ died to recover us to   
,god1 and to give us repentance unto    
life2 and to sin1 because he died to    
save his people from their sins1 and to 
purify a peculiar people to himself     
zealous of good works1 ,matt4 i4 #ba2   
,tit4 ii4 #ad4 ,he that committeth sin  

is of the devil2 for the devil sinneth  
from the beginning4 ,for this purpose   
the ,son of ,god was manifested1 that he
 might destroy the works of the devil1  
#a ,john iii4 #h2 ,john viii4 #dd4      
,direct4 ,,xviii4 ,watch diligently both
 against the more discernible decays of 
grace1 and against the degenerating of  
it into some carnal affections1 or      
something counterfeit1 and of another   
kind4 ,and so also of religious duties4 
,we are no sooner warmed with the       
celestial flames1 but natural corruption
 is inclining us to grow cold2 like hot 
water1 which loseth its heat by degrees1
 unless the fire be continually kept    
under it4 ,who feeleth not that as soon 
as in a sermon1 or prayer1 or holy      
meditation1 his heart hath got a little 
heat1 as soon as it is gone1 it is prone
 to its former earthly temper1 and by a 
little remissness in our duty1 or       
thoughts1 or business about the world1  
we presently grow cold and dull again4  
,be watchful1 therefore1 lest it decline

 too far4 ,be frequent in the means that
 must preserve you from declining3 when 
faintness telleth you that your stomach 
is emptied of the former meat1 supply it
 with another1 lest strength abate4 ,you
 are rowing against the stream of       
fleshly interest and inclinations2 and  
therefore intermit not too long1 lest   
you go faster down by your ease1 than   
you get up by labour4  ,sidenote3 ,how  
grace may degenerate4  ,the degenerating
 of grace1 is a way of backsliding1 very
 common1 and too little observed4 ,it   
is1 when good affections do not directly
 cool1 but turn into some carnal        
affections somewhat like them1 but of   
another kind3 as1 if the body of a man1 
instead of dying1 should receive the    
life or soul of a beast1 instead of the 
reasonable1 human soul4 ,for instance3  
#a4 ,have you believed in ,god1 and in  
,jesus ,christ1 and loved him           
accordingly8 ,you shall seem to do so   
still as much as formerly1 when your    
corrupted minds have received some false

 representation of him2 and so it is    
indeed another thing that you thus      
corruptly believe and love4 #b4 ,have   
you been fervent in prayer8 ,you shall  
be fervent still2 if ,satan can but     
corrupt your prayers1 by corrupting your
 judgment or affections1 and get you to 
think that to be the cause of ,god1     
which is against him2 and that to be    
against him1 which he commandeth2 and   
those to be the troublers of the church1
 which are its best and faithfullest    
members3 turn but your prayers against  
the cause and people of ,god by your    
mistake1 and you may pray as fervently  
against them as you will4 ,the same ,i  
may say of preaching1 and conference1   
and zeal3 corrupt them once1 and turn   
them against ,god1 and ,satan will join 
with you for zealous and frequent       
preaching1 or conference1 or disputes4  
#c4 ,have you a confidence in ,christ   
and his promise for your salvation8     
,take heed lest it turn into carnal     
security1 and a persuasion of your good 

estate upon ill grounds1 or you know not
 why4 #d4 ,have you the hope of glory8  
,take heed lest it turn into a careless 
venturousness of your soul1 or the mere 
laying aside of fear and cautelous      
suspicion of yourselves4 #e4 ,have you a
 love to them that fear the ,lord8      
,watch your hearts1 lest it degenerate  
into a carnal or a partial love4 ,many  
unheedful young persons of different    
sexes1 at first love each other with an 
honest1 chaste1 and pious love2 but     
imprudently using too much familiarity1 
before they were well aware it hath     
turned into a fleshly love1 which hath  
proved their snare1 and drawn them      
further into sin or trouble4 ,many have 
honoured them that fear the ,lord1 who  
insensibly have declined to honour only 
those of them that were eminent in      
wealth and worldly honour1 or that were 
esteemed for their parts or place by    
others1 and little honoured the humble1 
poor1 obscure christians1 who were at   
least as good as they3 forgetting that  

the things that are highly esteemed     
among men1 are abomination in the sight 
of ,god1 ,luke xvi4 #ae2 and that ,god  
valueth not men by their places and     
dignities in the world1 but by their    
graces and holiness of life4 ,abundance 
that at first did seem to love all      
christians1 as such1 as far as any thing
 of ,christ appeared in them1 have first
 fallen into some sect1 and             
over-admiring their party1 and have set 
light by others as good as them1 and    
censured them as unsound1 and then      
withdrawn their special love1 and       
confined it to their party1 or to some  
few2 and yet thought that they loved the
 godly as much as ever1 when it was     
degenerate into a factious love4 #f4    
,are you zealous for ,god1 and truth1   
and holiness1 and against the errors and
 sins of others8 ,take heed lest you    
lose it1 while you think it doth        
increase in you4 ,nothing is more apt to
 degenerate than zeal3 in how many      
thousands hath it turned from an        

innocent1 charitable1 peaceable1        
tractable1 healing1 profitable1 heavenly
 zeal1 into a partial zeal for some     
party1 or opinions of their own2 and    
into a fierce1 censorious1 uncharitable1
 scandalous1 turbulent1 disobedient1    
unruly1 hurting1 and destroying zeal1   
ready to wish for fire from heaven1 and 
kindling contention1 confusion1 and     
every evil work4 ,read well ,james iii4 
#g4 ,so if you are meek or patient1 take
 heed lest it degenerate into stupidity 
or contempt of those you suffer by4 ,to 
be patient is not to be merely          
insensible of the affliction2 but by the
 power of faith to bear the sense of it1
 as overruled by things of greater      
moment4  ,how apt men are to corrupt and
 debase all duties of religion1 is too  
visible in the face of the far greatest 
part of the christian world4 ,throughout
 both the eastern and the western       
churches1 the papists1 the ,greeks1 the 
,armenians1 the ,abassines1 and too many
 others1 7though the essentials of      

religion through ,god's mercy are       
retained1 yet17 how much is the face of 
religion altered from what it was in the
 days of the apostles6 ,the ancient     
simplicity of doctrine is turned into   
abundance of new or private opinions1   
introduced as necessary articles of     
religion3 and1 alas1 how many of them   
false6 ,so that christians1 being too   
proud to accept of the ancient test of  
christianity1 cannot now agree among    
themselves what a christian is1 and who 
is to be esteemed a christian2 and so   
they deny one another to be christians1 
and destroy their charity to each other1
 and divide the church1 and make        
themselves a scorn by their divisions to
 the infidel world3 and thus the        
primitive unity1 charity1 and peace is  
partly destroyed1 and partly degenerate 
into the unity1 charity1 and peace of   
several sects among themselves4 ,the    
primitive simplicity in government and  
discipline1 is with most turned into a  
forcible secular government1 exercised  

to advance one man above others1 and to 
satisfy his will and lusts1 and make him
 the rule of other men's lives1 and to  
suppress the power and spirituality of  
religion in the world4 ,the primitive   
simplicity of worship is turned into    
such a mask of ceremony1 and such a task
 of formalities and bodily exercise1    
that if one of the apostolical          
christians should come among them1 he   
would scarce think that this is the same
 employment which formerly the church   
was exercised in1 or scarce know        
religion in this antic dress4 ,so that  
the amiable1 glorious face of           
christianity1 is so spotted and defiled1
 that it is hidden from the unbelieving 
world1 and they laugh at it as          
irrational1 or think it to be but like  
their own3 and the principal hinderance 
of the conversion of heathens1          
,mahometans1 and other unbelievers1 is  
the corruption and deformity of the     
churches that are near them1 or should  
be the instruments of their conversion4 

,and the probablest way to the          
conversion of those nations1 is the true
 reformation of the churches1 both in   
east and west3 which1 if they were      
restored to the ancient spirituality1   
rationality1 and simplicity of doctrine1
 discipline1 and worship2 and lived in  
charity1 humility1 and holiness1 as     
those whose hearts and conversations are
 in heaven1 with all worldly glory and  
honour as under their feet2 they would  
then be so illustrious and amiable in   
the eyes even of heathens and other     
infidels1 that many would flock into the
 church of ,christ1 and desire to be    
such as they3 and their light would so  
shine before these men1 that they would 
see their good works1 and glorify their 
heavenly ,father1 and embrace their     
faith4  ,the commonest way of the       
degenerating of all religious duties1 is
 into this dead formality1 or lifeless  
image of religion4 ,if the devil can but
 get you to cast off the spirituality   
and life of duty1 he will give you leave

 to seem very devout1 and make much ado 
with outward actions1 words1 and beads2 
and you shall have so much zeal for a   
dead religion1 or the corpse of worship1
 as will make you think that it is      
indeed alive4 ,by all means take heed of
 this turning the worship of ,god into  
lip-service4 ,the commonest cause of it 
is1 a carnality of mind 7fleshly men    
will think best of the most fleshly     
religion72 or else a slothfulness in    
duty1 which will make you sit down with 
the easiest part4 ,it is the work of a  
saint1 and a diligent saint1 to keep the
 soul itself both regularly and         
vigorously employed with ,god4 ,but to  
say over certain words by rote1 and to  
lift up the hands and eyes1 is easy3 and
 hypocrites1 that are conscious that    
they are void of the life and           
spirituality of worship1 do think to    
make all up with this formality1 and    
quiet their consciences1 and delude     
their souls with a handsome image4 ,of  
this ,i have spoken more largely in a   

book called1 ,the ,vain ,religion of the
 ,formal ,hypocrite4  ,yet run not here 
into the contrary extreme1 as to think  
that the body must not worship ,god as  
well as the soul1 or that the decent and
 edifying determination of the outward  
circumstances of religion1 and the right
 ordering of worship1 is a needless     
thing1 or sinful2 or that a form of     
prayer in itself1 or when imposed1 is   
unlawful3 but let the soul and body of  
religion go together1 and the alterable 
adjuncts be used1 as things alterable1  
while the life of holiness is still kept
 up4  ,direct4 ,,xix4 ,promise not      
yourselves long life1 or prosperity and 
great matters in the world1 lest it     
entangle your hearts with transitory    
things1 and engage you in ambitious or  
covetous designs1 and steal away your   
hearts from ,god1 and destroy all your  
serious apprehensions of eternity4  ,our
 own experience1 and the alterations    
which the approach of death makes upon  
the most1 doth sensibly prove1 that the 

expectation of a speedy change1 and     
reckoning upon a short life1 doth       
greatly help us in all our preparation1 
and in all the work of holiness through 
our lives4 ,come to a man that lieth on 
his death-bed1 or a prisoner that is to 
die to-morrow1 and try him with         
discourse of riches1 or honours1 or     
temptations to lust1 or drunkenness1 or 
excess2 and he will think you are mad1  
or very impertinent1 to tell him of such
 things4 ,if he be but a man of common  
reason1 you shall see that he will more 
easily vilify such temptations1 than any
 religious persons will do1 in their    
prosperity and health4 ,oh how serious  
are we in repenting and perusing our    
former lives1 and casting up our        
accounts1 and asking1 ,what we shall do 
to be saved1 when we see that death is  
indeed at hand1 and time is at an end1  
and we must away6 ,every sentence of    
,scripture hath then some life and power
 in it2 every word of exhortation is    
savoury to us2 every reproof of our     

negligence and sin is then well taken2  
every thought of sin1 or ,christ1 or    
grace1 or eternity1 goes then to the    
quick4 ,then time seems precious2 and if
 you ask a man whether it be better     
spent in cards and dice1 and plays and  
feastings1 and needless recreations and 
idleness1 or in prayer1 and holy        
conference1 and reading and meditating  
on the word of ,god and the life to     
come1 and the holy use of our lawful    
labours2 how easily will he be satisfied
 of the truth1 and confute the cavils of
 voluptuous time-wasters6 ,then his     
judgment will easilier be in the right1 
than learning or arguments before could 
make it4#ge ,in a word1 the expectation 
of the speedy approach of the soul into 
the presence of the eternal ,god1 and of
 our entering into an unchangeable1     
endless life of joy or torment1 hath so 
much in it to awaken all the powers of  
the soul1 that if ever we will be       
serious1 it will make us serious1 in    
every thought1 and speech1 and duty4    

,and therefore1 as it is a great mercy  
of ,god1 that this life1 which is so    
short1 should be as uncertain1 and that 
frequent dangers and sicknesses call to 
us to look about us1 and be ready for   
our change2 so usually the sickly1 that 
look for death1 are most considerate3   
and it is a great part of the duty of   
those that are in youth and health1 to  
consider their frailty1 and the         
shortness and uncertainty of their      
lives1 and always live as those that    
wait for the coming of their ,lord4 ,and
 we have great reason for it1 when we   
are certain it will be ere long2 and    
when we have so many perils and         
weaknesses to warn us1 and when we are  
never sure to see another hour2 and when
 time is so swift1 so quickly gone1 so  
unrecoverable1 and nothing when it is   
past4 ,common reason requireth such to  
live in a constant readiness to die4    
,but if youth or health do once make you
 reckon of living long1#gf and make you 
put away the day of your departure1 as  

if it were far off2 this will do much to
 deceive and dull the best1 and take    
away the power of every truth1 and the  
life of every good thought and duty1 and
 all will be apt to dwindle into        
customariness and form4 ,you will hardly
 keep the faculties of the soul awake1  
if you do not still think of death and  
judgment as near at hand4 ,the greatest 
certainty of the greatest change1 and   
the greatest joy or misery for ever1    
will not keep our stupid hearts awake1  
unless we look at all as near1 as well  
as certain4 ,this is plain in the common
 difference that we find among all men1 
between their thoughts of death in      
health1 and when they see indeed that   
they must presently die4 ,they that in  
health could think and talk of death    
with laughter1 or lightly1 without any  
awakening of soul1 when they come to die
 are oftentimes as much altered1 as if  
they had never heard before that they   
are mortal4 ,by which it is plain1 that 
to live in the house of mirth is more   

dangerous than to live in the house of  
mourning2 and that the expectation of   
long life is a grievous enemy to the    
operations of grace1 and the safety of  
the soul4  ,and it is one of the        
greatest strengtheners of your          
temptations to luxury1 ambition1        
worldliness1 and almost every sin4 ,when
 men think that they shall have many    
years' leisure to repent1 they are apt  
the more boldly to transgress3 when they
 think that they have yet many years to 
live1 it tempteth them to pass away time
 in idleness1 and to loiter in their    
race1 and trifle in all their work1 and 
to overvalue all the pleasures1 and     
honours1 and shadows of felicity that   
are here below4 ,he that hath his life  
in his house or land1 or hath it for    
inheritance1 will set more by it1 and   
bestow more upon it1 than if he thought 
he must go out of it the next year4 ,to 
a man that thinks of living many years1 
the favour of great ones1 the raising of
 his estate1 and name1 and family1 and  

the accommodations and pleasing of his  
flesh1 will seem great matters to him1  
and will do much with him1 and will make
 self-denial a very hard work4          
,therefore1 though health be a wonderful
 great mercy1 as enabling him to duty   
that hath a heart to use it to that end2
 yet it is by accident a very great     
danger and snare to the heart itself1 to
 turn it from the way of duty4 ,the best
 life for the soul1 is that which least 
endangereth it by being over pleasing to
 the body1 and in which the flesh hath  
the smallest interest1 to set up and    
plead against the ,spirit4 ,not but that
 the largest stock must be accepted and 
used for ,god1 when he trusteth us with 
it2 for when he setteth us the hardest  
work1 we may expect his greatest help4  
,but a dwelling as in tents1 in a       
constant unsettledness1 in a movable    
condition1 having little1 and needing   
little1 never feeling any thing in the  
creature to tempt us to say1 ,soul1 take
 thy rest2 this is to most the safest   

life1 which giveth us the freest        
advantages for heaven4  ,take heed      
therefore1 as you love your souls1 of   
falling into the snare of worldly hopes1
 and laying designs for rising1 and     
riches1 and pleasing yourselves in the  
thoughts and prosecution of these       
things1 for then you are in the readiest
 way to perdition2 even to idolatrous   
worldliness1 and apostasy of heart from 
,god1 and opening a door to every sin   
that seems but necessary to your worldly
 ends1 and to odious hypocrisy for a    
cloak to all this1 and to quiet your    
guilty minds with something that is like
 religion4 ,when once you are saying1   
with worldly security1 as he1 ,luke xii4
 #ag-ai1 ,i will pull down my barns1 and
 build greater1 and there will ,i bestow
 all my fruits and goods2 and ,i will   
say to my soul1 ,soul1 thou hast much   
goods laid up for many years1 take thine
 ease1 eat1 drink1 and be merry2 you are
 then befooling yourselves1 and near    
being called away as fools by death1    

ver4 #bj1 #ba4 ,and when1 without a     
sense of the uncertainty of your lives1 
you are saying1 as those in ,james iv4  
#ac1 #ad1 ,to-day or to-morrow we will  
go into such a city1 and continue there 
a year1 and buy1 and sell1 and get gain1
 whereas you know not what will be on   
the morrow2 you forget what your lives  
are1 that they are a vapour appearing a 
little while1 and then vanishing away1  
ver4 #ad4 ,boast not thyself therefore  
of to-morrow1 for thou knowest not what 
a day may bring forth1 ,prov4 xxvii4 #a4
  ,direct4 ,,xx4 ,see that your religion
 be purely divine1 and animated all by  
,god1 as the beginning1 the way1 and the
 end2 and that first upon thy soul1 and 
then upon all that thou hast or dost1   
there be written ,,holiness ,,to ,,the  
,,lord2 and that thou corrupt not all   
with an inordinate hypocritical respect 
to man4  ,to be holy is to be divine1 or
 devoted to ,god1 and appropriated to   
him1 and his will1 and use2 and that our
 hearts and lives be not common and     

unclean4#gg ,to be godly1 is to live to 
,god1 as those that from their hearts   
believe that he is ,god indeed1 and that
 he is the rewarder of them that        
diligently seek him1 that he is our ,god
 all-sufficient1 our shield and         
exceeding great reward1 ,heb4 xi4 #f2   
,gen4 xv4 #a2 xvii4 #a2 and that of him1
 and through him1 and to him are all    
things1 that all may give the glory for 
ever unto him1 ,rom4 xi4 #cf4 ,as ,god  
is infinitely above all creatures1 so   
living upon ,god1 and unto ,god1 must   
needs advance us above the highest      
sensual life2 and therefore religion is 
transcendently above all sciences or    
arts4 ,so much of ,god as is in you and 
upon you1 so much you are more excellent
 than the highest worldly perfection can
 advance you to4 ,god should be the     
,first1 and ,last1 and ,all in the mind1
 and mouth1 and life of a believer4 ,god
 must be the principal matter of your   
religion4 ,the understanding and will   
must be exercised upon him4 ,when you   

awake you should be still with him1     
,psal4 cxxxix4 #h4 ,your meditations of 
him should be sweet1 and you should be  
glad in the ,lord1 ,psal4 civ4 #cd4 ,yet
 creatures1 under him1 may be the       
frequent1 less principal matter of your 
religion2 but still as referred unto    
him4 ,god must be the author of your    
religion3 ,god must institute it1 if you
 expect he should accept it and reward  
it4 ,god must be the rule of your       
religion1 as revealing his will         
concerning it in his word4 ,god must be 
the ultimate end of your religion2 it   
must be intended to please and glorify  
him4 ,god must be the continual motive  
and reason of your religion1 and of all 
you do3 you must be able truly to fetch 
your reason from heaven1 and to say1 ,i 
do it because it is his will2 ,i do it  
to please1 and glorify1 and enjoy him4  
,god must be taken as the ,sovereign    
,judge of your religion1 and of you1 and
 of all you do2 and you must wholly look
 to his justification and approbation1  

and avoid whatever he condemneth4 ,can  
you take ,god for your ,owner1 your     
,sovereign1 your ,saviour1 your         
sufficient ,protector1 your ,portion1   
your ,all8 ,if not1 you cannot be godly1
 nor be saved3 if his authority have not
 more power upon you1 than the authority
 of the greatest upon earth1 you are    
atheistical hypocrites1 and not truly   
religious1 whatever you pretend4 ,if    
holiness to the ,lord be written upon   
you1 and all that is yours1 you are     
devoted to him as his own peculiar ones4
 ,if your names be set upon your sheep1 
or plate1 or clothes1 you will say1 if  
another should take them1 ,they are     
mine2 do you not see my mark upon them8 
,slavery to the flesh1 the world1 and   
the devil1 is the mark that is written  
upon the ungodly 7upon the foreheads of 
the profane1 and upon the hearts of     
hypocrites and all72 and ,satan1 the    
world1 and the flesh have their service4
 ,if you are consecrated to ,god1 and   
bear his name and mark upon you1 tell   

every one that would lay claim to you1  
that you are his1 and resolved to live  
to him1 to love him1 to trust him1 and  
to stand or fall to him alone4 ,let ,god
 be the very life1 and sense1 and end of
 all you do4  ,when once man hath too   
much of your regard and observation1    
that you set too much by his favour and 
esteem1 or eye him too much in your     
profession and practice2 when man's     
approbation too much comforteth you1 and
 man's displeasure or dispraise doth too
 much trouble you2 when your fear1 and  
love1 and care1 and obedience are too   
much taken up for man2 you so far       
withdraw yourselves from ,god1 and are  
becoming the servants of men1 and       
friends of the world1 and turning back  
to bondage1 and forsaking our ,rock and 
,portion1 and your excellency2 the soul 
of religion is departing from you1 and  
it is dying and returning to the dust4  
,and if once man get the pre-eminence of
 ,god1 and be preferred and set above   
him in your hearts or lives1 and feared1

 trusted1 and obeyed before him1 you are
 then dead to ,god1 and alive to the    
world2 and as men are taken for your    
gods1 you must take up with such a      
salvation as they can give you4 ,if your
 alms and prayer are done to be seen of 
men1 and to procure their good thoughts 
and words2 if you get them1 make your   
best of them2 for verily1 your ,judge   
hath said unto you1 you have your       
reward1 ,matt4 vi4 #a-c4  ,not that man 
is absolutely to be contemned or        
disregarded4#gh ,no2 under ,god1 your   
superiors must be obeyed2 you must do   
wrong to none1 and do good to all1 as   
far as in you lieth2 you must avoid     
offence1 and give good example1 and1    
under ,god1 have so much regard to men1 
as to become all things to all men for  
their salvation4 ,but if once you set   
them above their rank1 and turn         
yourselves to an inordinate dependence  
on them1 and make too great a matter of 
their opinion or words concerning you1  
you are losing your godliness or divine 

disposition1 and turning it into        
man-pleasing and hypocrisy4 ,when man   
stands in competition with ,god1 for    
your first and chief regard1 or in      
opposition to him1 or as a sharer in    
co-ordination with him1 and not purely  
in subordination to him1 he is to be    
numbered with things to be forsaken4    
,even good men1 whom you must love and  
honour1 and whose communion and help you
 must highly value1 yet may be made the 
object of your sin1 and may become your 
snare4 ,your honouring of them1 or love 
to them1 must not entice you to desire  
inordinately to be honoured by them1 nor
 cause you to set too much by their     
approbation4 ,if you do1 you will find  
that while you are too much eyeing man1 
you are losing ,god1 and corrupting your
 religion at the very heart4 ,and you   
may fall among those1 that1 how holy    
soever1 may have great mistakes in      
matters of religion1 tending to much    
sin1 and may be somewhat censorious     
against those that are not of their     

mind2 and so the retaining of their     
esteem1 and the avoiding of their       
censures1 may become one of the greatest
 temptations of your lives4 ,and you    
will find that man-pleasing is a very   
difficult and yet unprofitable task4    
,love ,christ as he appeareth in any of 
his servants1 and be followers of them  
as they are followers of ,christ1 and   
regard their approbation as it agreeth  
with ,christ's3 but ,o see that you are 
able to live upon the favour of ,god    
alone1 and to be quieted in his         
acceptance1 though man despise you2 and 
to be pleased so far as ,god is pleased1
 though man be displeased with you2 and 
to rejoice in his justification1 though 
men condemn you with the odiousest      
slanders and the greatest infamy1 and   
cast out your names as evil-doers4 ,see 
that ,god be taken as enough for you1 or
 else you take him not as your ,god2    
even as enough without man1 and enough  
against man2 that you may be able to    
say1 ,if ,god be for us1 who can be     

against us8 ,who is he that condemneth8 
,it is ,god that justifieth1 ,rom4 viii4
 #ca1 #cc1 #cd4 ,do ,i seek to please   
men8 ,for if ,i yet pleased men1 ,i     
should not be a servant of ,christ1     
,gal4 i4 #aj4 ,jer4 xvii4 #e-h1 ,thus   
saith the ,lord2 ,cursed be the man that
 trusteth in man1 and maketh flesh his  
arm1 and whose heart departeth from the 
,lord4 ,for he shall be like the heath  
in the desert1 and shall not see when   
good cometh4#gi--;,blessed is the man   
that trusteth in the ,lord1 and whose   
hope the ,lord is4 ,for he shall be as a
 tree planted by the waters1 and that   
spreadeth out her roots by the river1   
and shall not see when heat cometh1 but 
her leaf shall be green2 and shall not  
be careful in the year of drought1      
neither shall cease from yielding fruit4
 ,isa4 ii4 #bb1 ,cease ye from man1     
whose breath is in his nostrils3 for    
wherein is he to be accounted of8       
,having given you these directions1 ,i  
must tell you in the conclusion1 that   

they are like food1 that will not       
nourish you by standing on your table1  
or like physic1 that will not cure you  
by standing in the box3 they must be    
taken and digested1 or you will find    
none of the benefit4 ,it is not the     
reading of them that will serve the turn
 to so great use1 as the safe proceeding
 and confirmation of beginners or       
novices in religion3 it will require    
humility to perceive the need of them2  
and labour to learn1 digest1 and        
practise them4 ,those slothful souls1   
that will refuse the labour1 must bear  
the sad effects of their negligence3    
there is not one of all these           
directions1 as to the matter of them1   
which can be spared4 ,study them1       
understand them1 and remember them1 as  
things that must be done4 ,if either a  
senselessness of your necessity1 or a   
conceit that the spirit must do it      
without so much labour and diligence of 
your own1 do prevail with you1 to put   
off all these with a mere approbation1  

the consequent may be sadder than you   
can yet foresee4 ,though ,i suppose you 
to have some beginnings of grace1 ,i    
must tell you1 that it will be          
comparatively a sad kind of life1 to be 
erroneous1 and scandalous1 and          
troublesome to the church1 or full of   
doubts1 and fears1 and passions1 and to 
be burdensome to others and yourselves6 
,yea1 it is reason that you be very     
suspicious of your sincerity1 if you    
desire not to increase in grace1 and be 
not willing to use the means which are  
necessary to your increase4 ,he is not  
sincere1 that desireth not to be        
perfect2 and he desireth not sincerely1 
who is not willing to be at the labour  
and cost1 which is necessary to the     
obtaining of the thing desired4 ,i      
beseech you1 therefore1 as you love the 
happiness of prudent1 strong1 and       
comfortable christians1 and would escape
 the misery of those grievous diseases1 
which would turn your lives into        
languishing1 unserviceableness1 and     

pain2 that you seriously study these    
directions1 and get them into your      
minds1 and memories1 and hearts2 and let
 the faithful practice of them be your  
greatest care1 and the constant         
employment of your lives4  ,,footnotes3 
#df ,i have since written a book on this
 subject1 to which ,i refer the reader  
for fuller direction4  #dg ,fere idem   
exitus est odii et amoris insani4       
,senec4 de ,ben4  #dh ,scientia qu est  
remota  justitia1 calliditas potium quam
 sapientia appellanda est4 ,p4 ,scalig4 
,of the necessity of prudence in        
religious men1 read ,nic4 ,videlius de  
,prudent4 ,veterum4 ,the imprudences of 
well meaning men have done as much hurt 
to the church sometimes as the          
persecution of enemies4 e4 g4 ,when     
,constantine1 the son of ,constans1 was 
emperor1 some busy men would prove from 
the orthodox doctrine of the ,trinity1  
that his two brethren1 ,tiberius and    
,heraclius1 should reign with him3      
saying1 ,si in ,trinitate credimus1 tres

 etiam coronemus2 which cost the chief  
of them a hanging4 ,abbas ,urspergens4  
,edit4 ,melancth4 p4 #afb4  #di ,leg4   
,acost4 #a4 #d4 c4 #ba et #bb4 de fructu
 catechizandi4 ,et ,li4 #e4  #ej ,opus  
est imprimis duplici catechismo3 ,uno   
compendario et brevi quem memoriter     
addiscant2 ubi summa sit eorum omnium qu
 ad fidem et mores ,christiano sunt     
necessaria3 altero uberiore1 ubi eadem  
amplius1 dilucidiusque dicantur1 et     
copiosius confirmentur3 ut ille prior   
discipulis potius1 hic posterior ipsis  
prceptoribus usu sit4 ,acosta1 l4 #e4 c4
 #ad4 p4 #dij4  #ea ,stoici dicunt      
virtutes sibi invicem ita esse connexas1
 ut qui unam habuerit1 omnes habeat4    
,laertius in ,zenone4  #eb ,laert4 saith
 of ,cleanthes1 ,cum aliquando probo    
illi daretur1 quod esset timidus1 at    
ideo inquit1 parum pecco4  #ec ,qui     
discipulum rudem et elatum habet1 contra
 ventum adverso flumine navigat1        
serpentem nutrit1 aconitum excolit1     
hostem docet4 ,petrarch4 ,dial4 #da4 li4

 #b4  #ed ,beatus est cui vel in        
senectute contigerit1 qua sapientiam    
erasque opiniones consequi posset4      
,cicero de fin4  #ee ,even when a       
teacher is impatient with his people's  
unprofitableness1 they oft think        
highliest of their knowledge1 and they  
are proud while their dulness tireth out
 their guides3 for1 ,quo quisque est    
solertior et ingeniosior1 hoc docet     
iracundius et laboriosius4 ,quod enim   
ipse celeriter arripuit1 id quum tarde  
percipi videt1 discruciatur4 ,cicero pro
 ,ros4  #ef ,nihil homini metuendum nisi
 ne flicitatem excludat4 ,solon in      
,laert4 p4 #ca4  #eg ,securus ergo sum  
de ,christo ,deo1 et ,domino meo4 ,hc   
,regi dicatis1 subigat ignibus1 adigat  
bestiis1 excruciet omnium tormentorum   
generibus1 si cessero1 frustra sum in   
ecclesi catholica baptizatus2 nam si hc 
prsens vita sola esset1 et aliam qu vera
 est1 non speraremus ternam1 nec ita    
facerem ut modicum et temporaliter      
gloriarer1 et ingratus existerem qui    

suam fidem mihi contulit1 ,creatori4    
,victorianus ad ,hunnerychum in ,vict4  
,utic4 p4 #dfa4 ,victor ,uticensis      
saith1 that before the persecution of   
,hunnerychus these visions were seen3   
#a4 ,all the lights put out in the      
church1 and a darkness and stink        
succeeded4 #b4 ,the church filled with  
abundance of swine and goats4 #c4       
,another saw a great heap of corn       
unwinnowed1 and a sudden whirlwind blew 
away all the chaff3 and after that1 one 
came and cast out all the stricken dead 
and useless corn1 till a very little    
heap was left4 #d4 ,another heard one   
cry on the top of a mount1 ,migrate1    
migrate4 #e4 ,another saw great stones  
cast from heaven on the earth1 which    
flamed and destroyed2 but he hid himself
 in a chamber1 and none of them could   
touch him4 ,page #dje4 ,sed hoc         
edificium ubi construere visus est      
diabolus1 statim illud destruere        
dignatus est ,christus4 ,id4 ib4  #eh   
,id4 ib4 saith that an ,arian bishop    

being put over a city1 all that could   
take ship fled away to ,spain1 and the  
rest not only refused all the           
temptations of the bishop1 but also     
publicly celebrated the divine mysteries
 in one of their houses2 and the king   
being hereat enraged1 caused them in the
 open market-place to have their tongues
 and right hands cut off by the root2   
and that they yet spake after as well as
 before4 ,and them that will not believe
 it1 he referreth to one of them then   
living1 and honoured for this in the    
emperor's court1 that still spake       
perfectly4 ,page #dfb1 #dfc4  #ei       
,sulpitius ,severus in ,vit4 ,martini1  
noteth that none but bishops were       
against him because he was unlearned and
 of no presence4  ,look more in your    
teachers at matter than fine words4     
,augustin4 de ,cathechizand4 rud4 cap4  
#i4 ,his maxime utile est nosse ita esse
 prponendas verbis sententias1 ut       
prponitur animus corpori3 ex quo fit1 ut
 ita malle debeant veriores quam        

disertiores audire sermones1 sicut malle
 debent prudentiores quam formosiores   
habere amicos4 ,noverint etiam non esse 
vocem ad aures ,dei nisi animi affectum3
 ita enim non irridebunt si aliquos     
antistites et ministros forte           
animadverterint vel cum barbarismis et  
solcismis ,deum invocare1 vel eadem     
verba qu pronunciant1 non intelligere1  
perturbateque distinguere4 ,vid4        
,filesacum de ,episc4 autorit4 p4 #aje4 
,pnituit multos van sterilisque cathedr4
 ,juven4 ,italis ,ciceronianis sum      
iniquior1 quia tantum loquuntur verba1  
non res1 et rhetorica ipsorum plerumque 
est 3 ,est glossa sine textu3 nux sine  
nucleo3 nubes sine pulvi4 ,plum sunt    
meliores quam avis ipsa4 ,buchozer4     
,take heed lest prejudice or any        
corruption possess your minds1 for then 
all that you hear will be unsavoury or  
unprofitable to you3 ,magna debet esse  
eloquentia1 qu invitis placeat1 ait     
,senec4 prf4 lib4 #aj4 ,controv4  #fj   
,acosta noteth it as a great hinderance 

of the ,indians' conversion1 that their 
teachers shift for better livings1 and  
stay not till they are well acquainted  
with the people1 and that the bishops   
are of the same temper3 ,hc tanta clades
 est animarum1 ut satis deplorari non   
possit2 nihil sacerdos ,christi prclari 
proficiet in salute ,indorum1 sine      
familiari et hominum et rerum notitia1  
l4 #d4 c4 #aj4 p4 #cij4 ,sunt autem     
multi qui injuncto muneri copiose se    
satisfacere existimant1 orationem       
dominicam et symbolum et salutationem   
angelicam1 tum prcepta decalogi         
,hispani4 idomate identidem ,indis      
recitantes1 eorum infantes baptizantes1 
mortuos sepelientes1 matrimonio juvenes 
collocantes1 et rem sacram festis diebus
 facientis4--,neque conscientia1 quam   
utinam cauterizatam non habeant1        
mordentur quod dispers sint oves        
,domini1 c4 c4 #g4 p4 #cgc4  #fa        
,against uncharitableness and schism1   
see more in part4 #b4 ch4 #bc4  #fb     
,utrumque imperium1 et ,mahometicum et  

pontificium ortum est1 ex dissidiis de  
doctrina--,cum in oriente dilacerat     
essent ecclesi--et hc varietas in       
multorum animis dubitationes et odium   
religionis christian accenderet1 et     
disciplina laxata esset1 c4 ,melancth4  
,ep4 ,dedic4 ,chron4 ,carionis4  #fc    
,ecclesia vera discreta est  ctu ,cain1 
qui secesserat a patre1 et habuit suos  
ritus1 et suam sectam4 ,ita statim      
initio ver doctrin vocem et veram       
ecclesiam pars humani generis deseruit4 
,carion ,chronic4 lib4 #a4 p4 #af4  #fd 
,when the ,arian bishops had made       
,hunnerychus believe that the orthodox  
turned the appointed disputation into   
popular clamour1 and were against the   
king1 he forbad them to meet1 or to     
baptize1 or ordain1 and turned all the  
same laws against them which had been   
made against the ,arians4 ,victor4      
,utic4 p4 #ddg1 #ddh4  #fe ,quiescerem  
nisi tantos talesque montes maliti      
episcoporum1 vel cterorum sacerdotum aut
 clericorum1 in nostro quoque ordine    

erigi adversus ,deum vidissem4 ,gildas  
de ,ex cid4 ,britan4 ,hc monent quales  
sint etiam potentissimi1 nobilissimi et 
optimi quique qui sine fide sunt1 et    
sine agnitione filii ,dei1 atque hinc   
sine omni bono1 sine ulla affectione    
pia1 c4 ,et quod etiam qui ex illis     
optimus esse videtur1 tamen sine fide   
omni tempore possit esse et fieri1 quod 
,cain fratri suo1 modo non desit        
occasio3 ,neander ,chron4 p4 #cbe ,lege 
et qu habet de ,regno ,cainico1 p4 #ch1 
#ci4  #ff ,stoici dicunt cum nemine     
stultorum esse litigandum3 omnesque     
stultos insanire4 ,laert4 in ,zenone4   
#fg ,consuming zeal doth use at last to 
burn up the owners of it4 ,whatever they
 say or do against others in their      
intemperate violence1 they teach others 
at last to say and do against them1 when
 they have opportunity4 ,how the        
orthodox taught the ,arians to use      
severity against them1 may be seen in   
,victor4 ,utic4 p4 #ddg-ddi1 in the     
edict of ,hunnerychus3 ,legem quam dudum

 ,christiani ,imperatores nostri contra 
eos et alios hreticos pro honorificentia
 ecclesi catholic dederunt1 adversus nos
 illi proponere non erubuerunt1 v4 g4   
,rex ,hun4 c4 ,triumphalis et majestatis
 regi probatur esse virtutis1 mala in   
autores consilia retorquere3 quisquis   
enim pravitatis aliquid invenerit1 sibi 
imputet quod incurret4--,nullos         
conventus homousion sacerdotes assumant1
 nec aliquid mysteriorum1 qu magis      
polluunt1 sibi vendicent4 ,nullam       
habeant ordinandi licentiam4--,quod     
ipsarum legum continentia demonstratur  
quas induxisse imperatoribus1 c4 viz4   
,ut nulla exceptis superstitionis su    
antistibus ecclesia pateret2 nullis     
liceret aliis aut convictus agere1 aut  
exercere conventus nec ecclesias1 aut in
 urbibus1 aut in quibusdam minimis      
locis4  #fh ,sed perturbat nos opinionem
 varietas hominumque dissensio3 ,et quia
 non idem contingit in sensibus1 hos    
natura certos putamus3 ilia qu aliis    
sic1 aliis secus1 nec iisdem semper uno 

modo videntur1 ficta esse dicimus3 quod 
est longe aliter4--,animis omnes        
tenduntur insidi1 c4 ,cicero de ,legib4 
li4 #a4 p4 #bia4 ,vid4 ct4  #fi ,namsi  
falsi et solo nomine tumidi1 non modo   
non consulendi1 sed vitandi sunt1 quibus
 nihil est importunius1 nihil insulsius1
 c4 ,petrarch4 ,dial4 #aag4 lib4 #b4    
#gj ,scientis est posse docere4         
,proverb4 ,sub indocto tamen doctus     
evadere potes1 afflatu aliquo divino1 ut
 ,cicero loquitur4 ,augustinus de seipso
 testatur 7cui non omnia credere nefas  
est7 quod et ,aristotelicas ,categorias1
 qu inter difficillima numerantur1 et   
artes liberales1 quas singulas          
prceptoribus didicisse magnum dicitur7  
nullo tradente1 omnes intellexit4       
,bernardus item1 vir doctrina et        
sanctitate clarissimus1 omnes suas      
literas 7quarum inter cunctos sui       
temporis abundantissimus fuit7 in silvis
 et in agris didicit1 non hominum       
magisterio1 sed meditando et orando1 nec
 ullos unquam alios prceptores habuit1  

quam quercus et fagos4 ,petrarch4 lib4  
#b4 ,dialog4 #dj4  #ga ,imperat 7,rex7  
ut nostr religionis illorum mensa nullum
 communem haberent1 neque cum           
,catholicis omnino vescerentur4 ,qu res 
non ipsis aliquod prstitit beneficium1  
sed nobis maximum contulit lucrum3 nam  
sisermo eorum sicut cancer consuevit    
serpere1 quanto magis communis mensa    
ciborum potuit inquinare1 cum dicat     
,apostolus1 cum nefariis nec cibum      
habere communem4 ,victor4 ,utic4 p4     
#dah4 ,magnum virtutis prsidium societas
 bonorum1 socius exemplo excitat1       
sermone recreat1 consilio instruit1     
orationibus adjuvat1 autoritate         
continet1 qu omnia solitudini desunt4   
,jos4 ,acosta1 #a4 #d4 c4 #ac4 ,dicunt  
,stoici amicitiam solos inter bonos1    
quos sibi innicem studiorum similitudo  
conciliet1 posse consistere4 ,porro     
amicitiam ipsam societatem quandam esse 
dicunt omnium qu sunt ad vitam          
necessaria1 cum amicis ut nobismet ipsis
 utamur3 atque ob id amicum eligendum1  

amicorumque multitudinem inter expetenda
 ponunt3 inter malos non posse constare 
amicitiam4 ,laert4 in ,zenone4  #gb ,non
 tamen ut corporum1 sic animorum morbi1 
transeunt ad nolentes3 ,imo vero nobilis
 animus1 vitiorum odio1 ad amorem       
virtutis accenditur4 ,petrarch4 ,dialog4
 de alior4 morib4  #gc ,siquis est hoc  
robore animi1 atque hac indole virtutis 
ac continenti1 ut respuat omnes         
voluptates1 omnemque vit su cursum      
labore corporis1 atque in animi         
contentione conficiat1 quem non quies1  
non remissio1 non qualium studia1 non   
ludi1 non convivia delectant2 nihil in  
vita expetendum putet nisi quod est cum 
laude et honore conjunctum2 hunc mea    
sententia divinis quibusdam bonis       
instructum atque ornatum puto4 ,cic4 pro
 ,cl4  #gd ,for sound principles in     
these points1 read ,mr4 ,gibbon's       
,sermon of ,justification1 in the       
,morning ,exercises at ,st4 ,giles'2 and
 ,mr4 ,truman's two books before named1 
and ,le ,blank's ,theses in ,latin1 with

 the ,thes4 ,salmuriens4 c4  #ge ,nemini
 exploratum potest esse quomodo sese    
habiturum sit corpus1 non dico ad annum 
sed ad vesperum4 ,cicero1 #b de fin4    
,dii boni6 quid est in hominis vita diu8
 ,mihi ne diuturnum quidem quicquam     
videtur1 in quo est aliquid extremum4   
,cum enim id advenit1 tum illud         
prteriit1 effluxit3 tantum remanet quod 
virtute et recte factis sit consecutus3 
hor quidem cedunt1 et dies1 et menses1  
et anni1 nec prteritum tempus unquam    
revertitur1 nec quid sequatur sciri     
potest4 ,cic4 in ,cat4 ,maj4 ,quem spe  
transit1 casus aliquando invenit4  #gf  
,nihil tam firmum cui periculum non sit2
 etiam ab invalido4  #gg ,de bonis et   
malis ita disserebat ,plato3 ,finem esse
 ,deo similem fieri3 ,virtutem sufficere
 quidem ad bene beateque vivendum2      
cterum instrumentis indigere1 corporis  
bonis1 robore1 sanitate1 integritate    
sensuum1 c4 ,exterioribus etiam1 opibus1
 generis claritate1 gloria1 c4 ,ea et si
 non affluerint1 nihilominus tamen      

beatum fore sapientem4--,arbitratur et  
,deos humana cernere atque curare3 et   
demones esse--,porro in dialogis        
justitiam divinam legem arbitratus est1 
ut ad juste agendum potentius           
persuaderet1 n post mortem pnas improbi 
luerent4 ,laert4 in ,plat4  #gh ,alte   
spectare si voles1 atque hanc sedem1 et 
ternam domum contueri1 neque sermonibus 
vulgi dederis te1 nec in prviis humanis 
spem posueris rerum tuarum3 suis te     
illecebris oportet ipsa virtus trahat ad
 verum decus4 ,cicero somn4 ,scip4      
,clestia semper spectato3 illa humana   
contemnito4 ,id4 ,ibid4  #gi ,nihil tam 
firmum cui periculum non sit2 etiam ab  
invalido4                               
,,chapter ,,iii4      ,,the ,,general   
,,grand ,,directions ,,for ,,walking    
,,with ,,god1 ,,in ,a ,,life ,,of       
,,faith ,,and ,,holiness3 ,,containing  
,,the ,,essentials ,,of ,,godliness     
,,and     ,,christianity4   ,i am next  
to direct you in that exercise of grace1
 which is common to all christians4     

,habits are for use3 grace is given you1
 not only that you may have it1 but also
 that you may use it4 ,and it is fit    
that we direct you how to use it1 before
 we direct you how to know that you have
 it2 because it is grace in exercise    
that you must discern2 and habits are   
not perceived in themselves1 but by     
their acts2 and the more lively and     
powerful the exercise is1 the more      
easily is grace perceived3 so that this 
is the nearest and surest way to a      
certainty of our own sincerity3--he that
 useth grace most and best1 hath most   
grace2 and he that hath most1 and useth 
it most1 may most easily be assured that
 he hath it in sincerity and truth4  ,in
 these directions1 ,i shall begin with  
those great internal duties1 in which   
the very life of all religion doth      
consist2 and the general practice of    
these principles and graces3 and all    
these generals shall be briefly set     
together1 for the easiness of           
understanding and remembering them4 ,and

 then ,i shall give you such particular 
directions1 as are needful1 in          
subordination to those generals4        
,sidenote3 ,for a well-grounded faith4  
,grand ,direct4 ,i4 ,labour to          
understand well the nature1 grounds1    
reason1 and order of faith and          
godliness2 and to believe upon such     
grounds1 so well understood1 as will not
 suffer you to stagger1 or entertain a  
contrary belief4  ,ignorance and        
ungrounded or ill-grounded persuasions  
in matters of religion1 are the cause   
that abundance of people delude         
themselves1 with the empty name and dead
 profession of a faith and religion     
which they never were indeed possessors 
of4 ,i know there are low degrees of    
knowledge1 comparatively1 in many that  
are true believers2 and that there may  
be much love and holiness1 where        
knowledge is very small or narrow1 as to
 the objective extent of it2 and that   
there is a knowledge that puffeth up1   
while charity edifieth2 and that in many

 that have the narrower knowledge1 there
 may be the fastest faith and adherence 
to the truth1 which will conquer in the 
time of trial4 ,but yet ,i must tell    
you1 that the religion which you        
profess1 is not1 indeed1 your own       
religion1 if you know not what it is1   
and know not in some measure the true   
grounds and reasons why you should be of
 that religion4 ,if you have only       
learned to say your creed1 or repeat the
 words of christian doctrine1 while you 
do not truly understand the sense2 or if
 you have no better reasons why you     
profess the christian faith1 than the   
custom of the country1 or the command of
 princes or governors1 or the opinion of
 your teachers1 or the example of your  
parents1 friends1 or neighbours2 you are
 not christians indeed4 ,you have a     
human belief or opinion1 which          
objectively is true2 but subjectively in
 yourselves1 you have no true1 divine   
belief4 ,i confess1 there may be some   
insufficient1 yea1 and erroneous        

reasons1 which a true believer may      
mistakingly make use of1 for the proof  
of certain fundamental truths2 but then 
that same man hath some other reason for
 his reception of that truth1 which is  
more sound3 and his faith is sound1     
because of those sound1 infallible      
principles1 though there be a mixture of
 some other reasons that are unsound4   
,the true believer buildeth on the rock1
 and giveth deep rooting to the holy    
seed1 ,matt4 vii4 #bd2 xiii4 #e-h4      
,though some deluded men may tell you1  
that faith and reason are such enemies1 
that they exclude each other as to the  
same object2 and that the less reason   
you have to prove the truth of the      
things believed1 the stronger and more  
laudable is your faith2 yet1 when it    
cometh to the trial1 you will find1 that
 faith is no unreasonable thing2 and    
that ,god requireth you to believe no   
more1 than you have sufficient reason   
for1 to warrant you1 and bear you out2  
and that your faith can be no more1 than

 is your perception of the reasons why  
you should believe2 and that ,god doth  
suppose reason1 when he infuseth faith1 
and useth reason in the use of faith4   
,they that believe1 and know not why1 or
 know no sufficient reason to warrant   
their belief1 do take a fancy1 an       
opinion1 or a dream1 for faith4 ,i know 
that many honest-hearted christians are 
unable to dispute for their religion1 or
 to give to others a satisfactory       
account of the reasons of their faith or
 hope2 but yet they have the true       
apprehension of some solid reasons in   
themselves2 and they are not christians 
they know not why3 and though their     
knowledge be small as to the number of  
propositions known1 yet it doth always  
extend to all that is essential to      
,christianity and godliness1 and they do
 not believe they know not what2 and    
their knowledge is greater intensively1 
and in its value and operation1 than the
 knowledge of the learnedst ungodly man 
in the world4  ,though ,i may not here  

digress1 or stay so long1 as largely to 
open to you the nature1 grounds1 reason1
 and method of faith and godliness which
 ,i am persuading you to understand1 yet
 ,i shall first lay before you a few    
propositions1 which will be useful to   
you when you are inquiring into these   
things1 and then a little open them unto
 you4  ,prop4 #a4 ,a life of godliness  
is our living unto ,god as ,god1 as     
being absolutely addicted to him4  #b4  
,a life of faith is a living upon the   
unseen1 everlasting happiness as        
purchased for us by ,christ1 with all   
the necessaries thereto1 and freely     
given us by ,god4  #c4 ,the contrary    
life of sense and unbelief1 is a living1
 in the prevalency of sense or flesh1 to
 this present world1 for want of such   
believing apprehensions of a better1 as 
should elevate the soul thereto1 and    
conquer the fleshly inclination to      
things present4  #d4 ,though man in     
innocency1 needing no ,redeemer1 might  
live to ,god without faith in a         

,redeemer2 yet lapsed man is not only   
unable to redeem himself1 but also      
unable to live to ,god without the grace
 of the ,redeemer4 ,it was not only     
necessary that he satisfy ,god's justice
 for us1 that he may pardon and save us 
without any wrong to his holiness1      
wisdom1 or government2 but also that he 
be our teacher by his doctrine and his  
life1 and that he reveal from heaven the
 ,father's will1 and that objectively in
 him we may see the wonderful           
condescending love and goodness of a    
reconciled ,god and ,father1 and that   
effectually he illuminate1 sanctify1 and
 quicken us by the operations of his    
word and ,spirit1 and that he protect   
and govern1 justify and glorify us2 and 
be the ,head of restored man1 as ,adam  
was the root of lapsed man1 and as the  
lapsed spirits had their head3 and      
therefore we must wholly live upon him  
as the ,mediator between ,god and man1  
and the only ,saviour by merit and by   
efficacy4  #e4 ,faith is a knowledge by 

certain credible testimony or revelation
 from ,god by means supernatural or     
extraordinary4  #f4 ,the knowledge of   
things naturally revealed 7as the cause 
by the effect1 c47 is in order before   
the knowledge or belief of things       
revealed supernaturally4  #g4 ,it is    
matter of natural revelation that there 
is a ,god2#hj that he is infinite in his
 immensity and eternity1 in his power1  
wisdom1 and goodness2 that he is the    
,first ,cause and ultimate ,end of all  
things2 that he is the ,preserver and   
overruling ,disposer of all things1 and 
the supreme ,governor of the rational   
world1 and the great ,benefactor of all 
mankind1 and the special favourer and   
rewarder of such as truly love him1 seek
 him1 and obey him3 also that the soul  
of man is immortal2 and that there is a 
life of reward or punishment to come1   
and that this life is but preparatory   
unto that3 that man is bound to love    
,god his ,maker1 and serve him1 with all
 his heart and might2 and to believe    

that this labour is not vain3 that we   
must do our best to know ,god's will1   
that we may do it4 ,this1 with much     
more1 7of which some part was mentioned1
 chap4 #a17 is of natural revelation1   
which infidels may know4  #h4 ,there is 
so admirable a concord and              
correspondency of natural divinity with 
supernatural1 the natural leading       
towards the supernatural1 and the       
supernatural falling in so meet where   
the natural endeth1 or falls short1 or  
is defective1 that it greatly           
advantageth us in the belief of         
supernatural divinity4#ha ,nay1 as the  
law of nature was exactly fitted to man 
in his natural innocent state2 so the   
law and way of grace in ,christ is so   
admirably and exactly fitted to the     
state of lapsed man for his recovery and
 salvation1 that the experience which   
man hath of his sin and misery1 may     
greatly prepare him to perceive and     
believe this most suitable gospel or    
doctrine of recovery4 ,and though it may

 not be called natural1 as if it were   
fitted to innocent nature1 or as if it  
were revealed by natural ordinary means1
 yet it may be so called1 as it is      
exactly suited to the restoration of    
lapsed miserable nature2 even as        
,lazarus his restored soul1 though      
supernaturally restored1 was the most   
natural associate of his body2 or as    
bread1 or milk1 or wine1 though it      
should fall from heaven1 is in itself   
the most natural food for man4  #i4 ,the
 same things in divinity which are      
revealed naturally to all1 are again    
revealed supernaturally in the gospel2  
and therefore may and must be the matter
 both of natural knowledge and of faith4
  #aj4 ,when the malicious tempter      
casteth in doubts of a ,deity1 or other 
points of natural certainty1 it so much 
discrediteth his suggestions1 as may    
help us much to reject them when withal 
he tempteth us to doubt of the truth of 
the gospel4  #aa4 ,there are many       
needful appurtenances to the objects of 

a divine faith1 which are the matter of 
a human faith4 7,of which more anon47   
#ab4 ,christ1 as ,mediator1 is the way1 
or principal means to ,god1 as coming to
 restore man to his ,maker4 ,and so     
faith in ,christ is but the means to    
bring us to the love of ,god1 though in 
time they are connexed4  #ac4 ,knowledge
 and faith are the eye of the new       
creature1 and love is the heart2 there  
is no more spiritual wisdom1 than there 
is faith2 and there is no more life1 or 
acceptable qualification1 or            
amiableness1 than there is love to ,god4
  #ad4 ,all truths in divinity are      
revealed in order to a holy life2 both  
faith and love are the principles and   
springs of practice4  #ae4 ,practice    
affordeth such experience to a believing
 soul1 as may confirm him greatly in the
 belief of those supernatural           
revelations1 which he before received   
without that help4  #af4 ,the           
everlasting fruition of ,god in glory   
being the end of all religion1 must be  

next the heart1 and most in our eye1 and
 must objectively animate our whole     
religion1 and actuate us in every duty4 
#ag4 ,the pleasing of ,god being also   
our end1 and both of these 7enjoying him
 and pleasing him7 being in some small  
foretastes attainable in this life1 the 
endeavour of our souls and lives must be
 by faith to exercise love and          
obedience2 for thus ,god is pleased and 
enjoyed4  #ah4 ,all things in religion  
are fitted to the good of man1 and      
nothing to his hurt3 ,god doth not      
command us to honour him by any thing   
which would make us miserable2 but by   
closing with and magnifying his love and
 grace4#hb  #ai4 ,but yet it is his own 
revelation by which we must judge what  
is finally for our good or hurt2 and we 
may not imagine that our shallow or     
deceivable wit is sufficient to discern 
without his word1 what is best or worst 
for us2 nor can we rationally argue from
 any present temporal adversity or      
unpleasing bitterness in the means1 that

 ,this is worst for us1 and therefore it
 is not from the goodness of ,god3 but  
we must argue in such cases1 ,this is   
from the goodness and love of ,god1 and 
therefore it is best4  #bj4 ,the grand  
impediment to all religion and our      
salvation1 which hindereth both our     
believing1 loving1 and obeying1 is the  
inordinate sensual inclination to carnal
 self and present transitory things1    
cunningly proposed by the tempter to    
insnare us1 and divert and steal away   
our hearts from ,god and the life to    
come4 ,the understanding of these       
propositions will much help you in      
discerning the nature and reason of     
religion4  ,sidenote3 ,to use ,christ   
and live upon him as our ,mediator4     
,grand ,direct4 ,,ii4 ,diligently labour
 in that part of the life of faith1     
which consisteth in the constant use of 
,christ as the means of the soul's      
access to ,god1 acceptance with him1 and
 comfort from him3 and think not of     
coming to the ,father1 but by him4  ,to 

talk and boast of ,christ is easy1 and  
to use him for the increase of our      
carnal security1 and boldness in        
sinning3 but to live in the daily use of
 ,christ to those ends of his office1 to
 which he is by us to be made use of1 is
 a matter of greater skill and          
diligence1 than many self-esteeming     
professors are aware of4 ,what ,christ  
himself hath done1 or will do1 for our  
salvation1 is not directly the thing    
that we are now considering of2 but what
 use he requireth us to make of him in  
the life of faith4 ,he hath told us1    
that his flesh is meat indeed1 and his  
blood is drink indeed2 and that except  
we eat his flesh and drink his blood1 we
 have no life in us4 ,here is our use of
 ,christ1 expressed by eating and       
drinking his flesh and blood1 which is  
by faith4#hc ,the general parts of the  
work of redemption1 ,christ hath himself
 performed for us without asking our    
consent1 or imposing upon us any        
condition on our parts1 without which he

 would not do that work3 as the sun doth
 illustrate and warm the earth whether  
it will or not1 and as the rain falleth 
on the grass without asking whether it  
consent1 or will be thankful2 so        
,christ1 without our consent or         
knowledge1 did take our nature1 and     
fulfil the law1 and satisfy the offended
 ,lawgiver1 and merit grace1 and conquer
 ,satan1 death1 and hell1 and became the
 glorified ,lord of all3 but for the    
exercise of his graces in us1 and our   
advancement to communion with ,god1 and 
our living in the strength and joys of  
faith1 he is himself the object of our  
duty1 even of that faith which we must  
daily and diligently exercise upon him3 
and thus ,christ will profit us no      
further than we make use of him by      
faith4 ,it is not a forgotten ,christ   
that objectively comforteth or          
encourageth the soul2 but a ,christ     
believed in1 and skilfully and          
faithfully used to that end4 ,it is     
objectively 7principally7 that ,christ  

is called our wisdom1 #a ,cor4 i4 #cj4  
,the knowledge of him1 and the mysteries
 of grace in him1 is the christian or   
divine philosophy or wisdom1 in         
opposition to the vain philosophy which 
the learned heathens boasted of4 ,and   
therefore ,paul determined to know      
nothing but ,christ crucified1 that is1 
to make ostentation of no other         
knowledge1 and to glory in nothing but  
the cross of ,christ1 and so to preach  
,christ as if he knew nothing else but  
,christ4 ,see #a ,cor4 i4 #bc2 ii4 #b2  
,gal4 vi4 #ad4 ,and it is objectively   
that ,christ is said to dwell in our    
hearts by faith1 ,eph4 iii1 #ag4 ,faith 
keepeth him still upon the heart by     
continual cogitation1 application1 and  
improvement3 as a friend is said to     
dwell in our hearts1 whom we continually
 love and think of4  ,christ himself    
teacheth us to distinguish between faith
 in ,god1 7as ,god17 and faith in       
himself 7as ,mediator73 ,john xiv4 #a1  
,let not your heart be troubled3 ye     

believe in ,god2 7or1 believe ye in     
,god87 believe also in me4 ,these set   
together are the sufficient cure of a   
troubled heart4#hd ,it is not faith in  
,god as ,god1 but faith in ,christ as   
,mediator1 that ,i am now to speak of2  
and that not as it is inherent in the   
understanding1 but as it is operative on
 the heart and in the life3 and this is 
not the smallest part of the life of    
faith1 by which the just are said to    
live4 ,every true christian must in his 
measure be able to say1 with ,paul1     
,gal4 ii4 #bj1 ,i am crucified with     
,christ3 nevertheless ,i live2 yet not  
,i1 but ,christ liveth in me3 and the   
life which ,i now live in the flesh1 ,i 
live by the faith of the ,son of ,god1  
who loved me1 and gave himself for me4  
,the pure ,godhead is the beginning and 
the end of all2 but ,christ is the image
 of the invisible ,god1 the first-born  
of every creature2 and by him all things
 were created that are in heaven and    
that are in earth1 visible and          

invisible1 whether they be thrones1 or  
dominions1 or principalities1 or powers1
 all things were created by him and for 
him3 and he is before all things1 and by
 him all things do consist4 ,and he is  
the head of the body1 the church2 who is
 the beginning1 the first-born from the 
dead2 that in all things he might have  
the pre-eminence1 ,col4 i4 #af-ai4 ,in  
him it is that we who were sometime far 
off1 are made nigh1 even by his blood3  
for he is our peace1 who hath reconciled
 both ,jew and gentile unto ,god in one 
body by the cross1 having slain the     
enmity thereby3 and came and preached   
peace to them that were far off1 and to 
them that were nigh4 ,for through him we
 both have an access by one ,spirit unto
 the ,father3 so that now we are no more
 strangers and foreigners1 but          
fellow-citizens with the saints1 and of 
the household of ,god1 ,eph4 ii4 #ac1   
#ad1 #af-ai4 ,in him it is that we have 
boldness and access with confidence     
through faith in him1 ,eph4 iii4 #ab4   

,he is the way1 the truth1 and the life3
 and no man cometh to the ,father1 but  
by him1 ,john xiv4 #f4 ,it is by the    
blood of ,jesus that we have boldness   
7and liberty7 to enter into the holiest3
 by a new and living way which he hath  
consecrated for us through the vail1    
that is to say1 his flesh4 ,because we  
have so great a ,priest over the house  
of ,god1 we may draw near with a true   
heart1 in full assurance of faith1 c4   
,heb4 x4 #ai-bb4 ,by him it is that we  
have access by faith into this grace    
wherein we stand1 and boast in hope of  
the glory of ,god1 ,rom4 v4 #a1 #b4 ,so 
that we must have all our communion with
 ,god through him4  ,supposing what ,i  
have said of this subject in my         
,directions for a ,sound ,conversion1   
,direct4 #e1 7which ,i hope the reader  
will peruse17 ,i shall here briefly name
 the uses which we must make of ,christ 
by faith1 in order to our holy converse 
with ,god3#he but ,i must tell you that 
it is a doctrine which requireth a      

prepared heart1 that hath life within to
 enable it to relish holy truth1 and to 
dispose it to diligence1 delight1 and   
constancy in practice4 ,a senseless     
reader will feel but little savour in   
it1 and a sluggish reader that suffereth
 it to die as soon as it hath touched   
his ears or fantasy1 will fall short of 
the practice and the pleasure of this   
life4 ,he must have faith that will live
 by faith3 and he must have the heart   
and nature of a child1 that will take   
pleasure in loving1 reverent1 and       
obedient converse with a father4  #a4   
,the darkness of ignorance and unbelief 
is the great impediment of the soul that
 desireth to draw near to ,god4 ,when it
 knoweth not ,god1 or knoweth not man's 
capacity of enjoying him1 and how much  
he regardeth the heart of man2 or       
knoweth not by what way he must be      
sought and found2 or when he doubteth of
 the certainty of the word which        
declareth the duty of the hopes of man3 
all this1 or any of this1 will suppress 

the ascending desires of the soul1 and  
clip its wings1 and break the heart of  
its holy aspirings after ,god1 by       
killing or weakening the hopes of its   
success4  ,here then make use of ,jesus 
,christ1 the great ,revealer of ,god and
 his will to the blinded world1 and the 
great ,confirmer of the divine authority
 of his word4 ,life and immortality are 
brought more fully to light by the      
gospel1 than ever they were by any other
 means4 ,moses and the prophets did     
bring with their doctrine sufficient    
evidence of its credibility4 ,but       
,christ hath brought both a fuller      
revelation1 and a fuller evidence to    
help belief4 ,an inspired prophet1 which
 proveth his inspiration to us1 is a    
credible messenger3 but when ,god       
himself shall come down into flesh1 and 
converse with man1 and teach him the    
knowledge of ,god1 and the way to life1 
and tell him the mysteries of the world 
to come1 and seal his testimony with    
unquestionable proofs1 who will not     

learn of such a ,teacher8 and who will  
deny belief to such a ,messenger1 except
 absurd1 unreasonable men8 ,remember1   
then1 when ignorance or unbelief would  
hinder your access to ,god1 that you    
have the ablest ,teacher and the surest 
,witness to acquaint you with ,god in   
all the world4 ,if ,god had sent an     
angel from heaven1 to tell you what he  
is1 and what he requireth of you1 and   
what he will do for you1 would it not be
 very acceptable to you8 ,but he hath   
done much more2 he hath sent his        
,son3#hf the ,deity itself hath appeared
 in flesh3 he that hath seen ,god1 and  
he that is ,god1 hath come among men to 
acquaint them with ,god4 ,his testimony 
is more sure and credible than any      
angel's4 ,heb4 i4 #a-c1 ,god1 who at    
sundry times and in divers manners spake
 in times past to the fathers by the    
prophets1 hath in these last days spoken
 to us by his ,son4 ,john i4 #ah1 ,no   
man hath seen ,god at any time2 the     
only-begotten ,son1 who is in the bosom 

of the ,father1 he hath declared him4   
,we have neither heard the voice of     
,god1 nor seen his shape1 ,john v4 #cg4 
,no man hath seen the ,father1 save he  
which is of ,god2 he hath seen the      
,father1 ,john vi4 #df4 ,no man knoweth 
the ,father1 save the ,son1 and he to   
whomsoever the ,son will reveal him1    
,matt4 xi4 #bg4 ,what more can we       
desire1 that is short of the sight of   
the glory of ,god1 than to have him     
revealed to us by a messenger from      
heaven1 and such a messenger as himself 
has seen him1 and is ,god himself8      
,plato and ,plotinus may describe ,god  
to us according to their dark           
conjectures2 something we may discern of
 him by observing his works2 but ,christ
 hath declared what he saw1 and what he 
knew1 beyond all possibility of mistake4
 ,and lest his own testimony should seem
 questionable to us1 he hath confirmed  
it by a life of miracles1 and by rising 
from the dead himself1 and ascending    
visibly to heaven2 and by the ,holy     

,ghost1 and his miraculous gifts1 which 
he gave to the messengers of his gospel4
 ,had it been no more than his          
resurrection from the dead1 it had been 
enough to prove the utter               
unreasonableness of unbelief4  #b4 ,it  
is also a great impediment to the soul  
in its approach to ,god1 that infinite  
distance disableth us to conceive of him
 aright4 ,we say1 as ,elihu1 ,job xxxvi4
 #bf1 ,behold1 ,god is great1 and we    
know him not4 ,and1 indeed1 it is       
impossible that mortal man should have  
any adequate apprehensions of his       
essence4 ,but in his ,son he hath come  
down to us1 and showed himself in the   
clearest glass that ever did reveal him4
 ,think of him therefore as he appeared 
in our flesh2 as he showed himself in   
his holiness and goodness to the world4 
,you may have positive thoughts of      
,jesus ,christ2 though you may not think
 that the ,godhead was flesh1 yet may   
you think of it as it appeared in flesh4
 ,it may quiet the understanding to     

conceive of ,god as incarnate1 and to   
know that we cannot yet know him as he  
is1 or have any adequate conceptions of 
him4 ,these may delight us till we reach
 to more4  #c4 ,it hindereth the soul's 
approach to ,god1 when the infinite     
distance makes us think that ,god will  
not regard or take notice of such       
contemptible worms as we3 we are ready  
to think that he is too high for our    
converse or delight4 ,in this case the  
soul hath no such remedy1 as to look to 
,christ2 and see how the ,father hath   
regarded us1 and set his heart upon us1 
and sent his ,son to seek and save us4  
,oh wonderful1 astonishing condescension
 of eternal love6 ,believe that ,god    
assumed flesh to make himself familiar  
with man2 and you can never question    
whether he regard us1 or will hold      
communion with us4  #d4 ,it hindereth   
our comfortable access to ,god1 when we 
are deterred by the glory of his        
infiniteness and majesty4 ,as the eye is
 not able to gaze upon the sun1 unless  

it be overshadowed2 so the soul is      
afraid of the majesty of ,god1 and      
overwhelmed by it1 when it should be    
delighted in it4 ,against this there is 
no such remedy1 as to behold ,god       
appearing to us in his ,son1 where his  
majesty is veiled1 and where he         
approacheth us familiarly in our nature1
 to invite us to him with holy          
confidence and reverent boldness4       
,christ did not appear in a terrible    
form3 women durst discourse with him2   
beggars1 and cripples1 and diseased     
people durst ask his help2 sinners durst
 eat with him3 the proud contemned him1 
but the lowly were not frightened from  
him4 ,he took upon him the form of a    
servant1 and made himself of no         
reputation1 that he might converse      
familiarly with the meanest1 and those  
of no reputation4 ,though we may not    
debase the ,godhead1 to imagine that it 
is humbled in glory1 as it was on earth1
 in the flesh of ,christ2 yet this      
condescension is unspeakable            

encouragement to the soul to come with  
boldness unto ,god1 that was frighted   
from him4  #e4 ,when the guilt of sin   
affrighteth us from ,god1 and we are    
thinking that ,god will not accept such 
great offenders as we have been1 then   
,christ is our remedy1 who hath paid our
 debt1 and borne our stripes1 and       
procured and sealed us a pardon by his  
blood4#hg ,shall pardoned sins drive us 
from him that pardoneth them8 ,he hath  
justified us by his righteousness4 ,the 
curse and damnation are terrible indeed2
 but he hath taken them away1 and given 
us a free discharge4  #f4 ,the          
infirmities also of our souls in duty1  
are oftentimes a great discouragement to
 us1 in our approaches to the most holy1
 jealous ,god4 ,to find so little       
knowledge of ,god1 so little love to    
him1 such cold desires1 such wandering  
and distracted thoughts1 such dull      
requests3 it is hard to have lively and 
thankful apprehensions of ,god's        
acceptance of such defective1 lame      

meditations or prayers2 but we are apt  
to think that he will abhor both them   
and us1 and that he can take no pleasure
 in them1 yea1 that it is as good not   
pray at all4 ,here faith hath full      
relief in ,christ3 two things it can say
 from him to encourage the fearful soul3
 7#a47 ,that our acceptance with the    
,father is through the merits of his    
,son2 and he is worthy1 though we are   
unworthy4 ,if we have but the worthiness
 of faith1 and repentance1 and sincere  
desire1 ,christ hath the worthiness of  
perfect holiness and obedience for us4  
,we go not to the ,father in our own    
names1 but in his2 and whatever we ask  
the ,father in the name of ,christ      
according to his will1 he will give it  
us1 ,john xvi4 #bc2 xiv4 #ac2 xv4 #af4  
7#b47 ,that all the infirmities of our  
souls and services are forgiven us      
through ,christ3 he hath undertaken to  
answer for them all1 and to justify us  
from all such accusations4 ,by faith    
thou mayst1 as it were1 hear ,christ    

thus speaking for thine encouragement3  
,go boldly1 poor sinner1 into my        
,father's presence3 fear not the guilt  
of thy sins1 nor the imperfection of thy
 prayers2 as long as thou truly         
repentest of them1 and desirest to be   
delivered from them1 and trustest in me1
 ,i am thy worthiness2 my righteousness 
is perfect without spot2 ,i have taken  
all thy faults and failings upon me2 ,i 
have undertaken to answer for all the   
imperfections of thy holy things3       
sincerity is thy endowment2 perfection  
is mine3 trust me in the performance of 
the trust which ,i have undertaken4  #g4
 ,sometimes1 the soul that would draw   
near to ,god1 is overwhelmed with grief 
and terror1 so that the sense of sin1   
and danger1 and misery do even distract 
men1 and cast them into an agony2 so    
that they say with ,david1 ,psal4       
lxxvii4 #b-d1 ,my soul refused to be    
comforted1 ,i remembered ,god and was   
troubled2 ,i complained3 and my spirit  
was overwhelmed4 ,thou holdest mine eyes

 waking3 ,i am so troubled that ,i      
cannot speak4 ,yea1 they think they feel
 ,god thrust them from him1 and tell    
them that he hath utterly forsaken them4
 ,in this case1 faith must look to      
,christ1 and remember that he was in an 
agony when he prayed1 and in greater    
agony than ever you were1 so that he    
sweat even drops of blood2 and yet in   
that agony he prayed more earnestly1    
,luke xxii4 #dd4 ,he himself once cried 
out upon the cross1 ,my ,god1 my ,god1  
why hast thou forsaken me8 and yet he   
was the beloved of the ,father1 and is  
now at his right hand in glory3 and all 
this he did that we might not be        
forsaken4 ,he hath removed the enmity3  
he hath reconciled us to ,god4 ,by grief
 he passed himself to joy1 and he will  
wipe away his servants' tears1 and cause
 their griefs to end in joy4  #h4       
,sometimes1 the soul that would draw    
near to ,god1 is molested with a storm  
of hideous temptations1 and even        
confounded with a swarm of disordered1  

perplexed thoughts4 ,satan assaulteth it
 with temptations to despair1           
temptations to horrid blasphemous       
thoughts1 temptations to entangle1      
intermit1 corrupt1 or pervert the duty  
which they are about2 so that the soul  
is discouraged1 overwhelmed1 and broken 
with the inward assaults1 and troubles1 
and distractions which it undergoeth4   
,in this case faith hath a ,saviour     
suitable to our relief4 ,it can look to 
him that was tempted in all points like 
as we are1 without sin1 and is now such 
a ,high ,priest as can be touched with  
the feeling of our infirmities2 and     
therefore we may come boldly to the     
throne of grace1 that we may obtain     
mercy and find grace to help in time of 
need1 ,heb4 iv4 #ad-af4 ,in all things  
it behoved him to be made like unto his 
brethren1 that he might be a merciful   
and faithful ,high ,priest1 in things   
pertaining to ,god1 to make             
reconciliation for the sins of the      
people3 for he himself having suffered  

being tempted1 he is able to succour    
them that are tempted1 ,heb4 ii4 #ag1   
#ah4 ,he submitted not only to be       
tempted by ,satan1 but tempted in a     
wilderness1 where he had no man to      
comfort him2 and to be tempted to the   
most horrid blasphemy and wickedness1   
even to fall down and worship the devil 
himself3 and he suffered the tempter    
violently to carry him to the pinnacle  
of the temple1 ,matt4 iv4 ,what should  
we think of ourselves1 if we had been   
used thus8 ,should we not think that    
,god had utterly forsaken us8 ,he       
suffered himself to be tempted also by  
men2 by the abuses and reproaches of his
 enemies2 by the desertion of his       
followers2 by the carnal counsel of     
,peter1 persuading him to put by the    
death which he was to undergo4 ,and he  
that made all temptations serve to the  
triumph of his patience1 and conquering 
power1 will give the victory also to his
 grace1 in the weakest soul4  #i4 ,it   
would be the greatest attractive to us  

to draw near to ,god1 and make the      
thoughts of him pleasant to us1 if we   
could but believe that he dearly loveth 
us1 that he is reconciled to us1 and    
taketh us for his children1 and that he 
taketh pleasure in us1 and that he      
resolveth for ever to glorify us with   
his ,son2 and that the dearest friend   
that we have in the world1 doth not love
 us the thousandth part so much as he4  
,and all this in ,christ1 is clearly    
represented to the eye of faith4 ,all   
this is procured for believers by him2  
and all this is given to believers in   
him3 in him ,god is reconciled to us3 he
 is our ,father1 and dwelleth among us1 
and in us1 and walketh in us1 and is our
 ,god1 #b ,cor4 vi4 #af-ah4 ,light and  
heat are not more abundant in the sun1  
than love is in ,jesus ,christ4 ,to look
 on ,christ1 and not perceive the love  
of ,god1 is as to look on the sun1 and  
not to see and acknowledge its light4   
,therefore whenever you find your hearts
 averse to ,god1 and to have no pleasure

 in him1 look then to ,jesus1 and       
observe in him the unmeasurable love of 
,god3 that you may be able to comprehend
 with all the saints1 what is the       
breadth and length1 and depth and       
height1 and to know the love of ,christ 
which passeth knowledge1 that you may be
 filled with all the fulness of ,god1   
,eph4 iii4 #ah1 #ai4 ,love and goodness 
are that to the will1 which delicious   
sweetness is to the sensitive appetite4 
,draw near then and taste the feast of  
love which ,god hath prepared and       
proposed by his ,son4 ,dost thou not see
 or feel the love of ,god8 ,come near1  
and look upon ,god incarnate2 upon a    
crucified ,christ2 upon the covenant    
sealed in his blood2 upon all the       
benefits of his redemption2 upon all the
 privileges of the saints2 and upon the 
glory purchased1 possessed1 and promised
 by him3 put thy hand into his wounded  
side1 and be not faithless1 but         
believing2 and then thou wilt cry out1  
,my ,lord1 and my ,god4  #aj4 ,so also1 

when the soul would fain perceive in    
itself the flames of love to ,god1 it is
 the beholding of ,christ by faith1     
which is the striking of fire1 and the  
effectual means of kindling love4 ,and  
this is the true approach to ,god1 and  
the true communion and converse with    
him3 so far as we love him1 so far we   
draw near him1 and so far we have true  
communion with him4 ,oh what would the  
soul of a believer give1 that it could  
but burn in love to ,god1 as oft as in  
prayer1 or meditation1 or conference1   
his name and attributes are mentioned or
 remembered6 ,for this1 there is no such
 powerful means1 as believingly to look 
on ,christ1 in whom such glorious love  
appeareth1 as will draw forth the love  
of all that by a lively faith discern   
it4 ,behold the love that ,god hath     
manifested by his ,son1 and thou canst  
not but love him who is the spring of   
this transcendent love4 ,in the law ,god
 showeth his frowning wrath2 and        
therefore it breedeth the spirit of     

bondage unto fear3 but in ,christ ,god  
appeareth to us not only as loving us1  
but as love itself2 and therefore as    
most lovely to us1 giving us the spirit 
of adoption1 or of filial love1 by which
 we fly and cry to him as our ,father4  
#aa4 ,the actual undisposedness and     
disability of the soul1 to prayer1      
meditation1 and all holy converse with  
the blessed ,god1 is the great          
impediment of our walking with him2 and 
against this our relief is all in       
,christ4 ,he is filled with the ,spirit1
 to communicate to his members3 he can  
quicken us when we are dull3 he can give
 us faith when we are unbelieving3 he   
can give us boldness when we are        
discouraged3 he can pour out upon us the
 ,spirit of supplication1 which shall   
help our infirmities1 when we know not  
what to pray for as we ought4 ,beg of   
him1 then1 the spirit of prayer3 and    
look to his example1 who prayed with    
strong cries and tears1 and continued   
all the night in prayer1 and spake a    

parable to this end1 that we should     
always pray1 and not wax faint1 ,luke   
xviii4 #a4 ,call to him1 and he that is 
with the ,father will reach the hand of 
his ,spirit to you1 and will quicken    
your desires1 and lift you up4  #ab4    
,sometimes1 the soul is hearkening to   
temptations of unbelief1 and doubting   
whether ,god observe our prayers1 or    
whether there is so much to be got by   
prayer as we are told4 ,in such a case  
faith must look to ,christ1 who hath not
 only commanded it1 and encouraged us by
 his example2 but also made us such     
plentiful promises of acceptance with   
,god1 and the grant of our desires4     
,recourse to these promises will animate
 us to draw nigh to ,god4  #ac4         
,sometimes1 the present sense of our    
vileness1 who are but dust and          
despicable worms1 doth discourage us1   
and weaken our expectations from ,god4  
,against this1 what a wonderful relief  
is it to the soul1 to think of our union
 with ,christ1 and of the dignity and   

glory of our ,head6 ,can ,god despise   
the members of his ,son8 ,can he trample
 upon them that are as his flesh and    
bone8 ,will he cut off1 or forsake1 or  
cast away the weakest parts of his body8
  #ad4 ,sometimes1 the guilt of renewed 
infirmities or decays doth renew        
distrust1 and make us shrink2 and we are
 like the child in the mother's arms1   
that feareth when he loseth his hold1 as
 if his safety were more in his hold of 
her1 than in her hold of him4 ,weak     
duties have weak expectations of        
success4 ,in this case1 what an         
excellent remedy hath faith1 in looking 
to the perpetual intercession of        
,christ4 ,is he praying for us in the   
heavens1 and shall we not be bold to    
pray1 and expect an answer8 ,o remember 
that he is not weak1 when we are weak2  
and that it concerneth us1 that he      
prayeth for us3 and that we have now an 
unchangeable ,priest1 who is able to    
save them to the uttermost1 or to       
perpetuity1 that come 7sincerely7 to    

,god by him1 seeing he ever liveth to   
make intercession for them1 ,heb4 vii4  
#bd1 #be4 ,if you heard ,christ pray for
 you1 would it not encourage you to     
pray1 and persuade you that ,god would  
not reject you8 ,undoubtedly it would4  
#ae4 ,sometimes1 weak christians1 that  
have not gifts of memory or utterance1  
are apt to think that ministers indeed1 
and able men1 are accepted of ,god1 but 
that he little valueth such as them4 ,it
 is here a great encouragement to the   
soul1 to think that ,jesus1 our great   
,high ,priest1 doth make all his        
children priests to ,god4 ,they are a   
chosen generation1 a royal priesthood1 a
 holy nation1 a peculiar people2 that   
they should show forth the praises of   
him that hath called them out of        
darkness into his marvellous light3 an  
holy priesthood to offer up spiritual   
sacrifices acceptable to ,god by ,jesus 
,christ1 #a ,pet4 ii4 #e1 #i4 ,even     
their broken hearts and contrite        
spirits1 are a sacrifice which ,god will

 not despise1 ,psal4 li4 #ag4 ,he       
knoweth the meaning of the ,spirit's    
groans1 ,rom4 viii4 #bf1 #bg4  #af4 ,the
 strength of corruptions which molest   
the soul1 and are too often struggling  
with it1 and too much prevail1 doth     
greatly discourage us in our approach to
 that ,god that hateth all the workers  
of iniquity4 ,and here faith may find   
relief in ,christ1 not only as he       
pardoneth us1 but as he hath conquered  
the devil and the world himself1 and bid
 us be of good cheer1 because he hath   
conquered1 and hath all power given him 
in heaven and earth1 and can give us    
victorious grace1 in the season and     
measure which he seeth meetest for us4  
,we can do all things through ,christ   
that strengtheneth us4 ,go to him then  
by faith and prayer1 and you shall find 
that his grace is sufficient for you4   
#ag4 ,the thoughts of ,god are the less 
delightful to the soul1 because that    
death and the grave do interpose1 and we
 must pass through them before we can   

enjoy him3 and it is unpleasing to      
nature1 to think of a separation of soul
 and body1 and to think that our flesh  
must rot in darkness4 ,but against this1
 faith hath wonderful relief in ,jesus  
,christ4 ,forasmuch as we were partakers
 of flesh and blood1 he also himself    
likewise took part of the same1 that    
through death he might destroy him that 
had the power of death1 that is1 the    
devil2 and deliver them who through fear
 of death1 were all their lifetime      
subject to bondage1 ,heb4 ii4 #ad1 #ae4 
,oh what an encouragement it is to      
faith1 to observe that ,christ once died
 himself1 and that he rose from the     
dead1 and reigneth with the ,father3 it 
being impossible that death should hold 
him4 ,and having conquered that which   
seemed to conquer him1 it no more hath  
dominion over him1 but he hath the keys 
of death and hell4 ,we may now entertain
 death as a disarmed enemy1 and say1 ,o 
death1 where is thy sting8 ,o grave1    
where is thy victory8 ,yea1 it is       

sanctified by him to be our friend1 even
 an entrance into our ,master's joy3 it 
being best for us to depart and be with 
,christ1 ,phil4 i4 #bc4 ,and1 therefore1
 death is become our gain1 ver4 #ba4 ,oh
 what abundance of strength and         
sweetness may faith perceive from that  
promise of ,christ1 ,john xii4 #bf1 ,if 
any man serve me1 let him follow me1 and
 where ,i am1 there shall also my       
servant be4 ,as he was dead1 but now    
liveth for evermore1 so hath he         
promised1 that because he liveth1       
therefore shall we live also1 ,john xiv4
 #ai4 ,but of this1 ,i have written two 
treatises of death already4  #ah4 ,the  
terror of the day of judgment1 and of   
our particular doom at death1 doth make 
the thoughts of ,god less pleasing and  
delectable to us4 ,and here1 what a     
relief is it for faith to apprehend that
 ,jesus ,christ must be our ,judge6 ,and
 will he condemn the members of his     
body8 ,shall we be afraid to be judged  
by our dearest ,friend8--by him that    

hath justified us himself already1 even 
at the price of his own blood8  #ai4    
,the very strangeness of the soul to the
 world unseen1 and to the inhabitants   
and employments there1 doth greatly stop
 the soul in its desires1 and in its    
delightful approaches unto ,god4 ,had we
 seen the world where ,god must be      
enjoyed1 the thoughts of it would be    
more familiar and sweet4 ,but faith can 
look to ,christ1 and say1 ,my ,head is  
there3 he seeth it for me2 he knoweth   
what he possesseth1 prepareth1 and      
promiseth to me2 and ,i will quietly    
rest in his acquaintance with it4  #bj4 
,nay1 the ,godhead itself is so         
infinitely above us1 that1 in itself1 it
 is inaccessible2 and it is ready to    
amaze and overwhelm us1 to think of     
coming to the incomprehensible ,majesty3
 but it emboldeneth the soul1 to think  
of our glorified nature in ,christ1 and 
that1 even in heaven1 ,god will         
everlastingly condescend to us in the   
,mediator4 ,for the mediation of        

redemption and acquisition shall be     
ended1 7and thus he shall deliver up the
 kingdom to the ,father17 yet it seems  
that a mediation of fruition shall      
continue3 for ,christ said to his       
,father1 ,i will that they also whom    
thou hast given me1 be with me where ,i 
am1 that they may behold my glory1 ,john
 xvii4 #bd4 ,we shall rejoice1 when the 
marriage of the ,lamb is come1 ,rev4    
xix4 #g4 ,they are blessed that are     
called to his marriage supper1 ver4 #i4 
,the ,lord ,god ,almighty and the ,lamb 
are the temple and the light of the new 
,jerusalem1 ,rev4 xxi4 #bb1 #bc4 ,heaven
 would not be so familiar1 or so sweet  
to my thoughts1 if it were not that our 
glorified ,lord is there1 in whose love 
and glory we must live for ever4  ,o    
christian1 as ever thou wouldst walk    
with ,god in comfortable communion with 
him1 study and exercise this life of    
faith1 in the daily use and improvement 
of ,christ1 who is our life1 and hope1  
and all4  ,sidenote3 ,to believe in the 

,holy ,ghost1 and live upon his grace4  
,grand ,direct4 ,,iii4 ,understand well 
what it is to believe in the ,holy      
,ghost2 and see that he dwell and       
operate in thee1 as the life of thy     
soul1 and that thou do not resist or    
quench the ,spirit1 but thankfully obey 
him4  ,each person in the ,trinity is so
 believed in by christians1 as that in  
baptism they enter distinctly into      
covenant with them3 which is1 to accept 
the mercies of1 and perform the duties  
to1 each person distinctly4#hh ,as to   
take ,god for our ,god is more than to  
believe that there is a ,god1 and to    
take ,christ for our ,saviour is more   
than barely to believe that he is the   
,messiah2 so to believe in the ,holy    
,ghost1 is to take him for ,christ's    
agent or advocate with our souls1 and   
for our ,guide1 and ,sanctifier1 and    
,comforter1 and not only to believe that
 he is the third person in the ,trinity4
 ,this therefore is a most practical    
article of our belief4  ,if the         

blasphemy against the ,holy ,ghost be   
the unpardonable sin1 then all sin      
against the ,holy ,ghost must needs have
 a special aggravation by being such4   
,and if the sin against the ,holy ,ghost
 be the greatest sin1 then our duty     
towards the ,holy ,ghost is certainly   
none of our smallest duties4 ,therefore 
the doctrine of the ,holy ,spirit1 and  
our duty towards him1 and sin against   
him1 deserve not the least or last place
 in teaching1 learning1 and most serious
 consideration4  ,two sorts do most     
dangerously sin against or abuse the    
,holy ,ghost4 ,the first is the profane1
 who through custom and education can   
say1 ,i believe in the ,holy ,ghost1 and
 say1 that he sanctifieth them and all  
the elect people of ,god2 but hate or   
resist all sanctifying works and motions
 of the ,holy ,ghost1 and hate all those
 that are sanctified by him1 and make   
them the objects of their scorn1 and    
deride the very name of sanctification1 
or at least the thing4#hi  ,the second  

sort are the enthusiasts1 or true       
fanatics1 who advance1 extol1 and plead 
for the ,spirit1 against the ,spirit2   
covering their greatest sins against the
 ,holy ,ghost1 by crying up1 and        
pretending to the ,holy ,ghost4#ij ,they
 plead the ,spirit in themselves against
 the ,spirit in their brethren1 yea1 and
 in almost all the church3 they plead   
the authority of the ,spirit in them1   
against the authority of the ,spirit in 
the holy ,scriptures2 and against       
particular truths of ,scripture2 and    
against several great and needful duties
 which the ,spirit hath required in the 
word2 and against the ,spirit in their  
most judicious1 godly1 faithful         
teachers4 ,but can it be the ,spirit    
that speaks against the ,spirit8 ,is the
 ,spirit of ,god against itself8 ,are we
 not all baptized by one ,spirit 7and   
not divers or contrary7 into one body8  
#a ,cor4 xii4 #ab1 #ac4 ,but it is no   
marvel1 for ,satan to be transformed    
into an angel of light1 or his ministers

 into the ministers of ,christ1 and of  
righteousness1 whose end shall be       
according to their works1 #b ,cor4 xi4  
#ac-ae4 ,the ,spirit himself therefore  
hath commanded us1 that we believe not  
every spirit1 but try the spirits       
whether they be of ,god2 because many   
false prophets are gone out into the    
world1 #a ,john iv4 #a4 ,yea1 the       
,spirit speaketh expressly1 that in the 
latter times some shall depart from the 
faith1 giving heed to seducing spirits1 
and doctrines of devils1 #a ,tim4 iv4   
#a4 ,therefore take heed that you       
neither mistake nor abuse the ,holy     
,spirit4  #a4 ,the doctrine concerning  
the ,holy ,ghost1 to be believed1 is    
briefly this3 7#a47 ,that the ,holy     
,ghost1 as given since the ascension of 
,christ1 is his agent on earth1 or his  
advocate with men 7called by him the    
,paraclete73 instead of his bodily      
presence1 which for a little space he   
vouchsafed to a few1 being ascended1 he 
sendeth the ,holy ,spirit as better for 

them1 to be his agent continually to the
 end1 and unto all1 and in all that do  
believe1 ,john xvi4 #g1 #h4 7#b47 ,this 
,holy ,spirit1 so sent1 infallibly      
inspired the holy apostles and          
evangelists1 first to preach1 and then  
to write the doctrine of ,christ1       
contained 7as indited by him7 in the    
holy ,scriptures2 perfectly imprinting  
therein the holy image of ,god1 ,john   
xv4 #bf2 xvi4 #ac2 ,gal4 iii4 #a-d2     
,heb4 ii4 #c1 #d4 7#c47 ,the same       
,spirit in them1 sealed this holy       
doctrine1 and the testimony of these    
holy men1 by many miracles and wonderful
 gifts1 by which they did actually      
convince the unbelieving world1 and     
plant the churches4 7#d47 ,the same     
,spirit 7having first by the apostles   
given a law or canon to the universal   
church1 constituting its offices and the
 duty of the officers1 and the manner of
 their entrance7 doth qualify and       
dispose men for the stated1 ordinary    
ministerial work1 7which is to explain  

and apply the foresaid ,scriptures17 and
 directeth those that are to ordain and 
choose them 7they being not wanting on  
their part72 and so he appointeth       
pastors to the church1 ,eph4 iii4 #b-d1 
#h1 #ac4 7#e47 ,the same ,spirit        
assisteth the ministers 7thus sent in   
their faithful use of the means7 to     
teach and apply the holy ,scriptures    
according to the necessities of the     
people1 the weight of the matter1 and   
the majesty of the word of ,god4 7#f47  
,the same ,spirit doth by this word     
7heard or read7 renew and sanctify the  
souls of the elect2 illuminating their  
minds1 opening and quickening their     
hearts1 prevailing with1 changing1 and  
resolving their wills1 thus writing     
,god's word1 and imprinting his image by
 his word upon their hearts1 making it  
powerful to conquer and cast out their  
strongest1 sweetest1 dearest sins1 and  
bringing them to the saving knowledge1  
love1 and obedience of ,god in ,jesus   
,christ1 ,acts xxvi4 #ah2 ,john xiv4    

#af1 #bf4 7#g47 ,the same ,holy ,spirit 
assisteth the sanctified in the exercise
 of this grace1 to the increase of it1  
by blessing and concurring with the     
means appointed by him to that end3 and 
helpeth them to use those means1 perform
 those duties1 conquer temptations1     
oppositions1 and difficulties1 and so   
confirmeth and preserveth them to the   
end4 7#h47 ,the same ,spirit helpeth    
believers1 in the exercise of grace1 to 
feel it1 and discern the sincerity of it
 in themselves1 in that measure as they 
are meet for1 and in those seasons when 
it is fittest for them4 7#i47 ,the same 
,spirit helpeth them hereupon to        
conclude that they are justified and    
reconciled to ,god1 and have right to   
all the benefits of his covenant4 7#aj47
 ,also1 he assisteth them actually to   
rejoice in the discerning of this       
conclusion4 ,for though reason of itself
 may do something in these acts1 yet so 
averse is man to all that is holy1 and  
so many are the difficulties and        

hinderances in the way1 that to the     
effectual performance1 the help of the  
,spirit of ,god is necessary4  ,by this 
enumeration of the ,spirit's operations1
 you may see the errors of many         
detected1 and many common questions     
answered4 #a4 ,you may see their        
blindness1 that pretend the ,spirit     
within them1 against ,scripture1        
ministry1 or the use of ,god's appointed
 means3 when the same ,spirit first     
indited the ,scripture1 and maketh it   
the instrument to illuminate and        
sanctify our souls4 ,god's image is1    
7#a47 ,primarily1 in ,jesus ,christ his 
,son4 7#b47 ,derivatively1 by his       
,spirit1 imprinted perfectly in the     
,holy ,scriptures4 7#c47 ,and by the    
,scripture1 or the holy doctrine of it1 
instrumentally impressed on the soul4   
,so that the image of ,god in ,christ1  
is the cause of his image in his holy   
word or doctrine1 and his image in his  
word1 is the cause of his image on the  
heart4 ,so a king may have his image1   

7#a47 ,naturally1 on his son1 who is    
like his father4 7#b47 ,expressively1 in
 his laws1 which express his wisdom1    
clemency1 and justice4 7#c47 ,and       
effectively1 on his subjects and        
servants1 who are by his laws reduced to
 a conformity to his mind4 ,as a man may
 first cut his arms or image on his     
seal1 and then by that seal imprint it  
on the wax2 and though it be perfectly  
cut on the seal1 it may be imperfectly  
printed on the wax2 so ,god's image is  
naturally perfect in his ,son1 and      
regularly or expressively perfect on the
 seal of his holy doctrine and laws2 but
 imperfectly on his subjects1 according 
to their reception of it in their       
several degrees4  ,therefore it is easy 
to discern their error1 that tell men   
the light or ,spirit within them1 is    
their rule1 and a perfect rule1 yea1 and
 that it is thus in all men in the      
world2 when ,god's word and experience  
flatly contradict it1 telling us that   
infidels and enemies of ,god1 and all   

the ungodly1 are in darkness1 and not in
 the light2 and that all that speak not 
according to this word1 7the law and    
testimony17 have no light in them2 and  
therefore no perfect light to be their  
rule1 ,isa4 viii4 #bj4 ,the ministry is 
sent1 to bring them from darkness to    
light3 therefore1 they had not a        
sufficient light in them before1 ,acts  
xxvi4 #ag1 #ah4 ,woe to them that put   
darkness for light1 and light for       
darkness6 ,isa4 v4 #bj3 telling the     
children of darkness1 and the haters of 
the light1 that they have a perfect     
light and rule within them1 when ,god   
saith1 ,they have no light in them4 ,see
 #a ,john i4 #d-h4 ,he that saith he is 
in the light1 and hateth his brother1 is
 in darkness even till now1 #a ,john ii4
 #i-aa4 ,the light within a wicked man1 
is darkness and blindness1 and therefore
 not his rule1 ,matt4 vi4 #bc2 ,eph4 v4 
#h4 ,even the light that is in godly    
men1 is the knowledge of the rule1 and  
not the rule itself at all1 nor ever    

called so by ,god4 ,our rule is perfect2
 our knowledge is imperfect3 for ,paul  
himself saith1 ,we know in part2 but    
when that which is perfect is come1 then
 that which is in part shall be done    
away3 now we see through a glass darkly1
 #a ,cor4 xiii4 #i1 #aj1 #ab4 ,the      
gospel is hid to them that are lost1    
being blinded by ,satan1 #b ,cor4 iv4   
#c1 #d4  ,there is an admirable1        
unsearchable concurrence of the ,spirit1
 and his appointed means1 and the will  
of man1 in the procreation of the new   
creature1 and in all the exercises of   
grace1 as there is of male and female in
 natural generation2 and of the earth1  
the sun1 the rain1 the industry of the  
gardener1 and the seminal virtue of life
 and specification1 in the production of
 plants with their flowers and fruits4  
,and as wise as it would be to say1 it  
is not the male but the female1 or not  
the female but the male that generateth2
 or to say1 it is not the earth but the 
sun1 or not the sun but the rain1 or not

 the rain but the seminal virtue1 that  
causeth plants with flowers and fruits3 
so wise is it to say1 it is not the     
,spirit but the word and means1 or it is
 not the word and means but the ,spirit1
 or it is not the reason1 and will1 and 
industry of man1 but the ,spirit3 or1 if
 we have not wisdom enough to assign to 
each cause its proper interest in the   
effect1 that therefore we should        
separate what ,god hath conjoined1 or   
deny the truth of the causation1 because
 we comprehend not the manner and       
influence--this is but to choose to be  
befooled by pride1 rather than confess  
that ,god is wiser than we4  #b4 ,you   
may here discern also1 how the ,spirit  
assureth and comforteth believers3 and  
how palpably they err1 that think the   
,spirit comforteth or assureth us of our
 salvation without the use of its       
evidencing grace4 ,the ten things       
mentioned above1 is all that the ,spirit
 doth herein4 ,but to expect his        
comforts without any measure of         

discerning his graces1 which can only   
rationally prove our right to the       
blessings of the promise1 this is to    
expect that he should comfort a rational
 creature not as rational1 but darkly   
cause him to rejoice he knoweth not why3
 and that he should make no use of faith
 to our comfort3 for faith resteth      
understandingly upon the promise1 and   
expecteth the performance of it to those
 that it is made to1 and not to others4 
,indeed there is a common encouragement 
and comfort1 which all men1 even the    
worst1 may take from the universal1     
conditional promise3 and there is much  
abatement of our fears and troubles that
 may be fetched from probabilities and  
uncertain hopes of our own sincerity and
 interest in the promise4 ,but to expect
 any other assurance or comfort from the
 ,spirit1 without evidence1 is but to   
expect immediate revelations or         
inspirations to do the work1 which the  
word of promise and faith should do4    
,the soul's consent to the covenant of  

grace1 and fiducial acceptance of an    
offered ,christ1 is justifying1 saving  
faith3 every man hath an object in the  
promise and offer of the gospel for this
 act1 and therefore may rationally      
perform it4 7,though all have not hearts
 to do it47 ,this may well be called1   
faith of adherence2 and is itself our   
evidence1 from which we must conclude1  
that we are true believers3 the         
discerning of this evidence1 called by  
some1 the reflex act of faith1 is no act
 of faith at all1 it being no believing 
of another1 but the act of conscience1  
knowing what is in ourselves4 ,the      
discerning and concluding that we are   
the children of ,god1 participateth of  
faith and conscientious knowledge1 which
 gave us the premises of such a         
conclusion4  #c4 ,you may hence perceive
 also how we are said to be sealed by   
the ,spirit1 ,eph4 i4 #ac2 ,rom4 viii4  
#i2 ,eph4 iv4 #cj3 even as a man's seal 
doth signify the thing sealed to be his 
own2 so the ,spirit of holiness in us1  

is ,god's seal upon us1 signifying that 
we are his1 #b ,tim4 ii4 #ai4 ,every one
 that hath the ,spirit1 is sealed by    
having it3 and that is his evidence1    
which1 if he discern1 he may know that  
he is thus sealed4  #d4 ,hereby also you
 may see what the earnest and           
first-fruits of the ,spirit is1 #b ,cor4
 i4 #bb3 the ,spirit is given to us by  
,god1 as the earnest of the glory which 
he will give us4 ,to whomsoever he      
giveth the spirit of faith1 and love1   
and holiness1 he giveth the seed of life
 eternal1 and an inclination thereto1   
which is his earnest of it4  #e4 ,hereby
 also you may see how the ,spirit       
witnesseth that we are the children of  
,god4 ,the word witness is put here     
principally for evidence3 if any one    
question our adoption1 the witness or   
evidence which we must produce to prove 
it1 is the ,spirit of ,jesus sanctifying
 us1 and dwelling in us3 this is the    
chief part 7at least7 of the sense of   
the text1 ,rom4 viii4 #af4 ,though it is

 true1 that the same ,spirit witnesseth 
by 7#a47 ,showing us the grace which he 
hath given us2 7#b47 ,and by showing us 
the truth of the promise made to all    
believers2 7#c47 ,and by helping us from
 those promises to conclude with        
boldness1 that we are the children of   
,god2 7#d47 ,and by helping us to       
rejoice therein4  ,,ii4 ,i have been the
 longer 7though too short7 in           
acquainting you with the office of the  
,holy ,ghost1 7supposing your belief    
that he is the third person in the      
,trinity17 because it is an article of  
grand importance1 neglected by many that
 profess it1 and because there are so   
many and dangerous errors in the world  
about it4 ,your great care now must be1 
#a4 ,to find this ,spirit in you1 as the
 principle of your operations3 and1 #b4 
,to obey it1 and follow its motions1 as 
it leadeth you up to communion with     
,god4 ,of the first ,i have spoken in   
the first chapter4 ,for the second1     
observe these few directions4  ,direct4 

,i4 ,be sure you mistake not the ,spirit
 of ,god and its motions1 nor receive1  
instead of them1 the motions of ,satan1 
or of your passions1 pride1 or fleshly  
wisdom4--,it is easy to think you are   
obeying the ,spirit1 when you are       
obeying ,satan and your own corruptions 
against the ,spirit4 ,by these fruits   
the ,spirit of ,god is known4 #a4 ,the  
,spirit of ,god is for heavenly wisdom1 
and neither for foolishness nor         
treacherous craftiness1 ,psal4 xix4 #g2 
xciv4 #h2 ,jer4 iv4 #bb2 #a ,cor4 ii4   
#d-g4 #b4 ,the ,spirit of ,god is a     
,spirit of love1 delighting to do good2 
its doctrine and motions are for love1  
and tend to good2 abhorring both        
selfishness and hurtfulness to others1  
,gal4 v4 #ba1 #bb4 #c4 ,he is a ,spirit 
of concord1 and is ever for the unity of
 all believers2 abhorring both divisions
 among the saints1 and carnal           
compliances and confederacies with the  
wicked1 #a ,cor4 xii42 ,eph4 iv4 #c-f1  
#ac2 #a ,cor4 i4 #aj2 iii4 #c2 ,rom4    

xvi4 #ag1 #ah4 #d4 ,he is a ,spirit of  
humility and self-denial1 making us1 and
 our knowledge1 and gifts1 and worth1 to
 be very little in our own eyes2#ia     
abhorring pride1 ambition1              
self-exalting1 boasting1 as also the    
actual debasing of ourselves by         
earthliness or other sin1 ,matt4 xviii4 
#c2 ,eph4 iv4 #b4 #e4 ,he is a ,spirit  
of meekness1 and patience1 and          
forbearance2 abhorring stupidity1 and   
inordinate passion1 boisterousness1     
tumult1 envy1 contention1 reviling1 and 
revenge1 ,matt4 xi4 #bh1 #bi2 ,eph4 iv4 
#b2 ,james iii42 #a ,pet4 ii4 #bj-bc2   
,gal4 v4 #bj2 ,rom4 xii4 #ah-bj2 ,eph4  
iv4 #ca2 ,col4 iii4 #h4 #f4 ,he is a    
,spirit of zeal for ,god1 resolving men 
against known sin1 and for known truth  
and duty2 abhorring a furious1          
destroying zeal1 and also an            
indifferency in the cause of ,god2 and a
 yielding compliance with that which is 
against it1 ,gal4 iv4 #ah2 ,numb4 xxv4  
#aa1 #ac2 ,titus ii4 #ad2 ,james iii4   

#ae1 #ag2 ,luke ix4 #ee2 ,rev4 iii4 #af4
 #g4 ,he is a ,spirit of mortification1 
crucifying the flesh1 and still         
contending against it1 and causing men  
to live above all the glory1 and riches1
 and pleasures of the world3 abhorring  
both carnal licentiousness and          
sensuality1 and also the destroying and 
disabling of the body1 under pretence of
 true mortification1 ,rom4 viii4 #a1    
#ac2 ,gal4 v4 #ag2 ,rom4 xiii4 #ac1 #ad2
 #a ,cor4 ix4 #bg2 #b ,pet4 ii4 #ai2    
,col4 ii4 #ah1 #ba1 #bc4 #h4 ,the       
,spirit of ,christ contradicteth not the
 doctrine of ,christ in the holy        
,scripture1 but moveth us to an exact   
conformity thereto1 ,isa4 viii4 #bj4    
,this is the sure rule to try pretences 
and motions of every spirit by3 for we  
are sure that the ,spirit of ,christ is 
the author of that word2 and we are sure
 he is not contrary to himself4 #i4 ,the
 motions of the ,spirit do all tend to  
our good1 and are neither ludicrous1    
impertinent1 or hurtful finally3 they   

are all for the perfecting of           
sanctification1 obedience1 and for our  
salvation4 ,therefore unprofitable      
trifles1 or despair1 and hurtful        
distractions and disturbances of mind1  
which drive from ,god1 unfit for duty1  
and hinder salvation1 are not the       
motions of the ,spirit of ,god1 #b ,tim4
 i4 #g2 ,rom4 viii4 #ae2 ,isa4 xi4 #b2  
,gal4 v4 #bb2 ,zech4 xii4 #aj2 #a ,pet4 
iv4 #ad2 #b ,cor4 iii4 #f4 #aj4 ,lastly1
 ,the ,spirit of ,god subjecteth all to 
,god1 and raiseth the heart to him1 and 
maketh us spiritual and divine1 and is  
ever for ,god's glory1 #a ,john iv4 #e1 
#f2 #a ,cor4 vi4 #aa1 #ag1 #bj2 ,eph4   
ii4 #ah1 #bb2 ,phil4 iii4 #c1 #ai1 #bj2 
#a ,pet4 i4 #b2 iv4 #f4 ,examine the    
texts here cited1 and you will find that
 by all these fruits the ,spirit of ,god
 is known from all seducing spirits1 and
 from the fancies or passions of        
self-conceited men4  ,direct4 ,,ii4     
,quench not the ,spirit1 either by      
wilful sin or by your neglecting of its 

offered help4--,it is as the spring to  
all your spiritual motions2 as the wind 
to your sails3 you can do nothing       
without it4 ,therefore reverence and    
regard its help1 and pray for it1 and   
obey it1 and neglect it not4 ,when you  
are sure it is the ,spirit of ,god      
indeed1 that is knocking at the door1   
behave not yourselves as if you heard   
not4 #a4 ,obey him speedily3 delay is a 
present1 unthankful refusal1 and a kind 
of a denial4 #b4 ,obey him thoroughly3 a
 half-obedience is disobedience4 ,put   
him not off with ,ananias and           
,sapphira's gift2 the half of that which
 he requireth of you4 #c4 ,obey him     
constantly3 not sometimes hearkening to 
him1 and more frequently neglecting him2
 but attending him in a learning1       
obediential course of life4  ,direct4   
,,iii4 ,neglect not those means which   
the ,spirit hath appointed you to use1  
for the receiving of its help1 and which
 he useth in his holy operations4--,if  
you will meet with him1 attend him in   

his own way1 and expect him not in      
by-ways where he useth not to go4 ,pray1
 and meditate1 and hear1 and read1 and  
do your best1 and expect his blessing4  
,though your ploughing and sowing will  
not give you a plentiful harvest without
 the sun1 and rain1 and the blessing of 
,god1 yet these will not do it neither1 
unless you plough and sow4 ,god hath not
 appointed a course of means in nature  
or morality in vain1 nor will he use to 
meet you in any other way4  ,direct4    
,,iv4 ,do most when the ,spirit helpeth 
you most4--,neglect not the             
extraordinary measures of his           
assistance3 if he extraordinarily help  
you in prayer1 or meditation1 improve   
that help1 and break not off so soon as 
at other times 7without necessity73 not 
that you should omit duty till you feel 
his help2 for he useth to come in with  
help in the performance1 and not in the 
neglect of duty3 but tire not out       
yourself with affected length1 when you 
want the life4  ,direct4 ,v4 ,be not    

unthankful for the assistance he hath   
given you4--,deny not his grace3 ascribe
 it not to nature3 remember it to       
encourage your future expectations3     
unthankfulness and neglect are the way  
to be denied further help4  ,quest4 ,but
 how shall ,i know whether good effects 
be from the means1 or from my reason and
 endeavour1 and when from the ,spirit of
 ,god8  ,answ4 ,it is as if you should  
ask1 ,how shall ,i know whether my      
harvest be from the earth1 or sun1 or   
rain1 or ,god1 or from my labour8 ,i    
will tell you how4 ,they are all        
con-causes3 if the effect be there1 they
 all concur2 if the effect be wanting1  
some of them were wanting4 ,it is       
foolish to ask1 which is the cause1 when
 the effect is not produced but by the  
concurrence of them all4 ,if you had    
asked1 which cause did fail1 when the   
effect faileth8 there were reason in    
that question2 but there is none in     
this4 ,the more to blame those foolish  
atheists1 that think ,god or the ,spirit

 is not the cause1 if they can but find 
that reason and means are in the effect4
 ,your reason1 and conscience1 and means
 would fall short of the effect1 if the 
,spirit put not life into all4  ,obj4   
,but ,i am exceedingly troubled and     
confounded with continual doubts about  
every motion that is in my mind1 whether
 it be from the ,spirit of ,god1 or not4
  ,answ4 ,the more is your ignorance1 or
 the malice of ,satan causing your      
disquiet4 ,in one word1 you have        
sufficient direction to resolve those   
doubts1 and end those troubles4 ,is it  
good1 or evil1 or indifferent1 that you 
are moved to8 ,this question must be    
resolved from the word of ,god1 which is
 the rule of duty4 ,if it be good1 in   
matter1 and manner1 and circumstances1  
it is from the ,spirit of ,god 7either  
its common or special operation73 if it 
be evil or indifferent1 you cannot      
ascribe it to the ,spirit4 ,remember    
that the ,spirit cometh not to you1 to  
make you new duty which the ,scripture  

never made your duty1 and so to bring an
 additional law2 but to move and help   
you in that which was your duty before4 
7,only it may give the matter1 while    
,scripture giveth the obligation by its 
general command47 ,if you know not what 
is your duty1 and what not1 it is your  
ignorance of ,scripture that must be    
cured3 interpret ,scripture well1 and   
you may interpret the ,spirit's motions 
easily4 ,if any new duty be motioned to 
you1 which ,scripture commandeth not1   
take such motions as not from ,god      
7unless it were by extraordinary1       
confirmed revelation74  ,sidenote3 ,for 
the true and orderly impression of      
,god's attributes on the heart4  ,grand 
,direct4 ,,iv4 ,let it be your chiefest 
study to attain to a true1 orderly1 and 
practical knowledge of ,god1 in his     
several attributes and relations2 and to
 find a due impression from each of them
 upon your hearts1 and a distinct1      
effectual improvement of them in your   
lives4  ,because ,i have written of this

 point more fully in another treatise1  
,of the ,knowledge of ,god1 and         
,converse with ,him1 ,i shall but       
briefly touch upon it here1 as not      
willing to repeat that which there is   
delivered3 ,only1 let me briefly mind   
you of these few things3 #a4 ,that the  
true knowledge of ,god is the sum of    
godliness1 and the end of all our other 
knowledge1 and of all that we have or do
 as christians4#ib ,as ,christ is a     
teacher that came from ,god1 so he came 
to call and lead us unto ,god2 or else  
he had not come as a ,saviour4 ,it is   
from ,god that we fell by sin1 and to   
,god that we must be restored by grace4 
,to save us1 is to restore us to our    
perfection1 and our happiness2 and that 
is to restore us unto ,god4  #b4 ,that  
the true knowledge of ,god is powerful  
and effectual upon the heart and life3  
and every attribute and relation of     
,god1 is so to be known1 as to make its 
proper impress on us3 and the measure of
 this saving knowledge1 is not to be    

judged of1 by extensiveness1 or number  
of truths concerning ,god which we know1
 so much as by the clearness1 and       
intensiveness1 and the measure of its   
holy effects upon the heart4  #c4 ,this 
is it that denominateth both ourselves1 
and all our duties1 holy3 when ,god's   
image is thus imprinted on us2 and we   
are like him by the new birth1 as       
children to their father2 and by his    
knowledge1 both our hearts and lives are
 made divine2 being disposed unto ,god1 
devoted to him and employed for him2 he 
being our life1 and light1 and love4    
#d4 ,this is the sum of the covenant of 
,god with man1 ,i will be thy ,god1 and 
thou shalt be my people4 ,and the other 
parts of the covenant1 that ,christ be  
our ,saviour1 and the ,holy ,ghost our  
,sanctifier1 are both subservient unto  
this2 there being now no coming unto    
,god1 but as reconciled in ,christ our  
,mediator1 and by the teaching and      
drawing of the ,holy ,ghost4 ,to be our 
,god1 is to be to us an absolute ,owner1

 a most righteous ,governor1 and a most 
bountiful ,benefactor or ,father2 as    
having created us1 redeemed and         
regenerated us2 and this according to   
his most blessed nature1 properties1 and
 perfections4  #e4 ,it is not only a    
loose and inconstant effect of your     
particular thoughts of ,god1 that is the
 necessary impress of his attributes 7as
 to fear him1 when you remember his     
greatness and justice73 but it must be a
 habit or holy nature in you1 every     
attribute having made its stated image  
upon you2 and that habit or image being 
in you1 a constant principle of holy1   
spiritual operations4 ,a habit of       
reverence1 belief1 trust1 love1 c4      
should be1 as it were1 your nature4  #f4
 ,not that the knowledge of ,god in his 
perfections1 should provoke us to desire
 his properties and perfections3 for to 
have such an aspiring desire to be gods1
 were the greatest pride and wickedness4
 ,but only we must desire1 7#a47 ,to be 
as like ,god1 in all his communicable   

excellencies1 as is agreeable to our    
created state and capacity4 7#b47 ,and  
to have as near and full communion with 
him1 as we can attain to and enjoy4  #g4
 ,the will of ,god1 and his goodness1   
and holiness1 are more nearly propounded
 to us1 to be the rule of our           
conformity1 than his power1 and his     
knowledge4 ,therefore his law is most   
immediately the expression of his will2 
and our duty and goodness lie in our    
conformity to his law2 being holy as he 
is holy4  ,because ,i may not stand on  
the particulars1 ,i shall give you a    
brief1 imperfect scheme of that of ,god1
 which you must thus know4    ,god is to
 be known by us        ,i4 ,as in       
,himself4              #a4 ,one2 and    
,i4 ,in his indivisible3      a#a4 ,the 
,,being3    in ,three                   
,,father1  b#a4 ,necessary1   ,quod     
,persons4a       #b4 ,the ,,son1 #b4    
,independent1    sit4     #b4 ,immense3 
and   #c4 ,the ,,holy #c4 ,immutable4   
incomprehensible4    ,,ghost4           

#c4 ,eternal4b                          
#a4 ,simple3 uncompounded4              
,a ,,spirit #b4 ,impassionate1          
incorruptible1   ,,ii4 ,in his          
immortal4   ,,nature3             #c4   
,invisible1 intactible1 c4   ,quid      
sit4               #a4 ,,power1         
and ,,life #b4 ,,understanding1         
itself4  #c4 ,,will4                    
#a4 ,,most      c#a4 ,,being            
,,great1       ,,himself4   ,,iii4 ,in  
his  #a4 ,,omnipotent1 #b4 ,,most       
#b4 ,,knowing    ,,perfections3 #b4     
,,omniscient1    ,,wise1     ,,himself4 
,qualis      #c4 ,,most ,,good4  #c4    
,,most      #c4 ,,loving     sit4       
,,holy      and                         
and       ,,enjoying                    
,,happy4c ,,himself4            ,,ii4   
,as related to ,his ,creatures4         
#a4 ,our ,,owner  7d7         7e7       
#a4 ,,creator      or ,,lord3 most      
,i4 ,the    and ,conserver4  ,absolute1 
#a4 ,our        #a4 ,perfecting         
,,efficient                 ,free1 and  

,life1  our ,natures   ,cause of        
,irresistable4 and ,strength1 in        
,heavenly   all                         
and ,safety4   ,life4   things3         
,rom4 x4                   #b4 ,our     
,,ruler                   #cf3 ,,of     
or ,king3                       ,,him4  
#a4 ,by                                 
,legislation3  #b4 ,our        #b4 ,whom
 we                             #b4     
,judgment3  ,light1 shall               
#c4 ,execution3 and ,wisdom4   behold in
             #b4 ,,redeemer             
,absolute1                   glorious   
and ,saviour4   perfect1                
,light4   ,,ii3 ,the                    
,true1 ,holy1                           
,,dirigent                  ,just       
,cause3                    ,merciful1   
,,through                  ,patient1    
,,him4                     ,terrible4   
#c4 ,our                      #c4 ,whom 
we                                      
,,benefactor                  shall     
,please                             or  

,,father3                  and ,love2   
and                             #a4     
,most       #c4 ,our        be ,pleased 
,loving3       ,love        in him1 and 
#c4 ,,regenerator  #b4 ,most       and  
,loved by him1   ,,iii4 ,the  and       
,sanctifier4 ,bountiful3    ,joy3       
,rejoice in   ,,final                   
#c4 ,most       and so our    him1      
,praise   ,cause3                       
,amiable3      ,end1        him1 and so 
,,to ,,him1                  7,patient1 
and ,rest1     ,enjoy him1   are all    
,merciful1     and           ,perfectly 
and   things3                           
,constant47    ,happiness               
,perpetually4   to whom                 
be glory                    ,causally   
and                 for ever4           
,objectively   hereafter      ,amen4    
7d7      7e7          ,see these        
practically opened and improved1 in the 
,first ,part of my ,divine ,life4 ,the  
more full explication of the attributes1
 fit for the more capacious1 is reserved

 for another tractate4  ,for the right  
improvement of the knowledge of all     
these attributes of ,god1 ,i must refer 
you to the fore-mentioned treatise4 ,the
 acts which you are to exercise upon    
,god are these3 #a4 ,the clearest       
knowledge you can attain to4#ic #b4 ,the
 firmest belief4 #c4 ,the highest       
estimation4 #d4 ,the greatest           
admiration4 #e4 ,the heartiest and      
sweetest complacency or love4 #f4 ,the  
strongest desire4 #g4 ,a filial         
awfulness1 reverence1 and fear4 #h4 ,the
 boldest quieting trust and confidence  
in him4 #i4 ,the most fixed waiting1    
dependence1 hope1 and expectation4 #aj4 
,the most absolute self-resignation to  
him4 #aa4 ,the fullest and quietest     
submission to his disposals4 #ab4 ,the  
humblest and most absolute subjection to
 his governing authority and will1 and  
the exactest obedience to his laws4 #ac4
 ,the boldest courage and fortitude in  
his cause1 and owning him before the    
world in the greatest sufferings4 #ad4  

,the greatest thankfulness for his      
mercies4 #ae4 ,the most faithful        
improvement of his talents1 and use of  
his means1 and performance of our trust4
 #af4 ,a reverent and holy use of his   
name and word3 with a reverence of his  
secrets2 forbearing to intrude or meddle
 with them4 #ag4 ,a wise and cautelous  
observance of his providences1 public   
and private2 neither neglecting them1   
nor misinterpreting them2 neither       
running before them1 nor striving       
discontentedly against them4 #ah4 ,a    
discerning1 loving1 and honouring his   
image in his children1 notwithstanding  
their infirmities and faults2 without   
any friendship to their faults1 or      
over-magnifying or imitating them in any
 evil4 #ai4 ,a reverent1 serious1       
spiritual adoration and worshipping him1
 in public and private1 with soul and   
body1 in the use of all his holy        
ordinances2 but especially in the joyful
 celebration of his praise1 for all his 
perfections and his mercies4 #bj4 ,the  

highest delight and fullest content and 
comfort in ,god that we can attain3     
especially a delight in knowing him1 and
 obeying and pleasing him1 worshipping  
and praising him2 loving him1 and being 
beloved of him1 through ,jesus ,christ2 
and in the hopes of the perfecting of   
all these in our everlasting fruition of
 him in heavenly glory4  ,all these are 
the acts of piety towards ,god2 which ,i
 lay together for your easier           
observation and memory3 but some of them
 must be more fully opened1 and insisted
 on4  ,sidenote3 ,of self-resignation to
 ,god as our ,owner4  ,grand ,direct4   
,v4 ,remember that ,god is your ,lord or
 ,owner3 and see that you make an       
absolute resignation of yourselves1 and 
all that you have1 to him as his own2   
and use yourselves and all accordingly2 
trust him with his own2 and rest in his 
disposals4  ,of this ,i have already    
spoken in my ,sermon of ,christ's       
,dominion1 and in my ,directions for a  
sound ,conversion2 and therefore must   

but touch it here4 ,it is easy1         
notionally1 to know and say that ,god is
 our ,owner1 and we are not our own2 but
 if the habitual1 practical knowledge of
 it were as easy1 or as common1 the     
happy effects of it would be the        
sanctification and reformation of the   
world4 ,i shall first tell you what this
 duty is1 and how it is to be performed2
 and then1 what fruits and benefits it  
will produce1 and what should move us to
 it4  ,i4 ,the duty lieth in these acts3
 #a4 ,that you consider the ground of   
,god's propriety in you2 7#a47 ,in      
making you of nothing1 and preserving   
you4 7#b47 ,in redeeming you by         
purchase4 7#c47 ,in regenerating you1   
and renewing you for himself4#id ,the   
first is the ground of his common       
natural propriety in you and all things4
 ,the second is the ground of his common
 gracious propriety in you and all men1 
as purchased by ,christ1 ,rom4 xiv4 #i2 
,john xiii4 #c4 ,the third is the ground
 of his special gracious propriety in   

you1 and all his sanctified1 peculiar   
people4 ,understand and acknowledge what
 a plenary dominion ,god hath over you1 
and how absolutely and wholly you are   
his4 #b4 ,let it exceedingly please you1
 to think that you are wholly his3 it   
being much better for you1 as to your   
safety1 honour1 and happiness1 than to  
be your own1 or any's else4 #c4 ,as ,god
 requireth it in his covenant of grace1 
that he have his right1 by your consent1
 and not by constraint2 so you must     
thankfully accept the motion1 and with  
hearty and full consent of will1 resign 
yourselves to him1 as his own1 even as  
his creatures1 his ransomed ones1 and   
his regenerate children1 by a covenant  
never to be violated4 #d4 ,you must     
carefully watch against the claim and   
reserves of carnal selfishness2 lest    
while you confess you are ,god's1 and   
not your own1 you should secretly still 
keep possession of yourselves against   
him1 or re-assume the possession which  
you surrendered4 #e4 ,you must use      

yourselves ever after as ,god's1 and not
 your own4  ,,ii4 ,in this using        
yourselves as wholly ,god's1 consisteth 
both your further duty1 and your        
benefits4 #a4 ,when ,god's propriety is 
discerned and consented to1 it will make
 you sensible how you are obliged to    
employ all your powers of soul and body 
to his service2 and to perceive that    
nothing should be alienated from him1 no
 creature having any co-ordinate title  
to a thought of your hearts1 or a glance
 of your affection1 or a word of your   
mouths1 or a minute of your time4 ,the  
sense of ,god's propriety must cause you
 to keep constant accounts between ,god 
and you2 and to call yourselves to a    
frequent reckoning1 whether ,god have   
his own1 and you do not defraud him2    
whether it be his work that you are     
doing1 and for him that you think1 and  
speak1 and live8 ,and all that you have1
 will be used as his1 as well as        
yourselves2 for no man can have any good
 thing that is more his own1 than he is 

his own himself4  #b4 ,propriety        
discerned1 doth endear us in affection  
to our owner4 ,as we love our own       
children1 so they love their own        
fathers4 ,our very dogs love their own  
master better than another4 ,when we can
 say with ,thomas1 ,my ,lord1 and my    
,god1 it will certainly be the voice of 
love4 ,god's common propriety in us1 as 
his created and ransomed ones1 obligeth 
us to love him with all our heart2 but  
the knowledge of his peculiar propriety1
 by regeneration1 will more effectually 
command our love4  #c4 ,god's propriety 
perceived1 will help to satisfy us of   
his love and care of us3 and will help  
us to trust him in every danger2 and so 
take off our inordinate fear1 and       
anxieties1 and caring for ourselves4#ie 
,the apostle proveth ,christ's love to  
his church from his propriety1 ,eph4 v4 
#bi1 ,no man ever yet hated his own     
flesh4 ,god is not regardless of his    
own4 ,as we take care of our cattle1 to 
preserve them1 and provide for them1    

more than they do for themselves1 for   
they are more ours than their own2 so   
,god is more concerned in the welfare of
 his children1 than they are themselves1
 they being more his than their own4    
,why are we afraid of the wrath and     
cruelty of man8 ,will ,god be mindless  
and negligent of his own8 ,why are we   
over-careful and distrustful of his     
providence8 ,will he not take care of   
his own1 and make provision for them8   
,god1 even our own ,god1 shall bless us1
 ,psal4 lxvii4 #f4 ,god's interest in   
his church1 and cause1 and servants1 is 
an argument which we may plead with him 
in prayer1 #a ,chron4 xvii4 #ba1 #bb1   
and with which we may greatly encourage 
our confidence3 ,isa4 xlviii4 #i1 #aa1  
,for my name's sake will ,i defer mine  
anger1 and for my praise will ,i refrain
 for thee1 that ,i cut thee not off4    
,for mine own sake1 even for mine own   
sake1 will ,i do it3 for how should my  
name be polluted8 and ,i will not give  
my glory to another4 ,isa4 xliii4 #a1   

#b1 ,but now1 thus saith the ,lord that 
created thee1 ,o ,jacob1 and he that    
formed thee1 ,o ,israel2 ,fear not3 for 
,i have redeemed thee2 ,i have called   
thee by thy name2 thou art mine4 ,when  
thou passest through the waters1 ,i will
 be with thee1 c4 ,if ,god should       
neglect our interest1 he will not       
neglect his own4  #d4 ,god's propriety  
in us discerned1 doth so much aggravate 
our sin against him1 that it should     
greatly restrain us1 and further our    
humiliation and recovery when we are    
fallen3 ,lev4 xx4 #bf1 ,ye shall be holy
 unto me3 for ,i the ,lord am holy1 and 
have severed you from other people1 that
 ye should be mine4 ,ezek4 xvi4 #h1 ,i  
sware unto thee1 and entered into a     
covenant with thee1 and thou becamest   
mine1 saith the ,lord1 when he is       
aggravating ,jerusalem's sin4 #a ,cor4  
vi4 #ai1 #bj1 ,ye are not your own3 for 
ye are bought with a price3 therefore   
glorify ,god in your body1 and in your  
spirit1 which are ,god's4 ,justice      

requireth1 that every one have his own4 
#e4 ,it should silence all murmurings   
and repinings against the providence of 
,god1 to consider that we are his own4  
,doth he afflict you8 and are you not   
his own8 ,doth he kill you8 are you not 
his own8 ,as a ,ruler1 he will show you 
reason enough for it in your sins2 but  
as your absolute ,lord and ,owner1 he   
need not give you any other reason than 
that he may do with his own as he list4 
,it is not possible that he can do any  
wrong to that which is absolutely his   
own4 ,if he deny you health1 or wealth1 
or friends1 or take them from you2 he   
denieth you1 or taketh from you1 nothing
 but his own4 ,indeed1 as a ,governor   
and a ,father1 he hath secured the      
faithful of eternal life3 otherwise1 as 
their ,owner1 he could not have wronged 
them1 if he had made the most innocent  
as miserable as he is capable to be4 ,do
 you labour1 and beat1 and kill your    
cattle1 because they are your own 7by an
 imperfect propriety78 and dare you     

grudge at ,god for afflicting his own1  
when their consciences tell them1 that  
they have deserved it and much more8    
,sidenote3 ,sins against ,god's         
dominion4  ,and that you may not think  
that you have resigned yourselves to    
,god entirely1 when you do but          
hypocritically profess it1 observe3 #a4 
,that man is not thus resigned to ,god1 
that thinketh any service too much for  
,god1 that he can do4 #b4 ,nor he that  
thinketh any cost too great for ,god    
that he is called to undergo4 #c4 ,nor  
he that thinketh that all is won 7of his
 time1 or wealth1 or pleasure1 or any   
thing7 which he can save or steal from  
,god3 for all is lost that ,god hath    
not4 #d4 ,nor he that must needs be the 
disposer of himself1 and his condition  
and affairs1 and ,god must humour him1  
and accommodate his providence to his   
carnal interest and will1 or else he    
cannot bear it1 or think well of it4 #e4
 ,remember that all that is bestowed in 
sin upon ,god's enemies1 is used against

 him1 and not as his own4 #f4 ,and that 
he that hideth his talent1 or useth it  
not at all1 cannot be said to use it for
 ,god4 ,both idleness and alienating the
 gifts of ,god1 are a robbing him of his
 own4  ,,iii4 ,to help you in this work 
of self-resignation1 often consider3 #a4
 ,that if you were your own1 you were   
most miserable4 ,you could not support1 
preserve1 or provide for yourselves3 who
 should save you in the hour of         
temptation and distress8 ,alas6 if you  
are humbled christians1 you know so much
 of your own insufficiency1 and feel    
yourselves such a daily burden to       
yourselves1 that you have sure enough of
 yourselves ere now3 and beg of ,god1   
above all your enemies1 to save you from
 yourselves2 and of all judgments1 to   
save you from being forsaken of ,god1   
and given up to yourselves4 #b4         
,remember that none in the world hath   
sufficient power1 wisdom1 and goodness1 
to take the full care and charge of you1
 but ,god2 none else can save you1 or   

sanctify you1 or keep you alive one     
hour3 and therefore it is your happiness
 and honour that you are his4 #c4 ,his  
right is absolute1 and none hath right  
to you but he2 none else did create you1
 redeem you1 or regenerate you4 #d4 ,he 
will use you only in safe and honourable
 services1 and to no worse an end1 than 
your endless happiness4 #e4 ,what you   
deny him1 or steal from him1 you give to
 the devil1 the world1 and the flesh2   
and do they better deserve it8 #f4 ,you 
are his own in title1 whether you will  
or not2 and he will fulfil his will upon
 you4 ,your consent and resignation is  
necessary to your good1 to ease you of  
your cares1 and secure you from present 
and eternal misery4  ,sidenote3 ,of     
subjection to ,god as our supreme       
,governor4  ,grand ,direct4 ,,vi4       
,remember that ,god is your sovereign   
,king1 to rule and judge you2 and that  
it is your rectitude and happiness to   
obey and please him4 ,labour therefore  
to bring your souls and bodies into the 

most absolute subjection to him1 and to 
make it your delight and business       
sincerely and exactly to obey his will4 
,having resigned yourselves absolutely  
to ,god as your ,owner1 you are next to 
subject yourselves absolutely to ,god as
 your ,governor or ,king4 ,how much of  
our religion consisteth in this1 you may
 see in the nature of the thing1 in the 
design of the law and word of ,god1 in  
the doctrine and example of ,jesus      
,christ1 in the description of the last 
judgment1 and in the common consent of  
all the world4 ,though love is the      
highest work of man1 yet it is so far   
from discharging us from our subjection 
and obedience1 that it constraineth us  
to it most powerfully and most sweetly1 
and must itself be judged of by these   
effects4#if ,if ye love me1 keep my     
commandments4 ,he that hath my          
commandments1 and keepeth them1 he it is
 that loveth me4 ,if any man love me1 he
 will keep my words1 and my ,father will
 love him1 and we will come unto him1   

and make our abode with him4 ,he that   
loveth me not1 keepeth not my sayings1  
,john xiv4 #ae1 #ba1 #bc1 #bd4 ,if ye   
keep my commandments1 ye shall abide in 
my love2 even as ,i have kept my        
,father's commandments1 and abide in his
 love4 ,ye are my friends1 if ye do     
whatsoever ,i command you1 chap4 xv4    
#aj1 #ad4 ,if ye know these things1     
happy are ye if ye do them1 chap4 xiii4 
#ag4 ,for this is the love of ,god1 that
 we keep his commandments3 and his      
commandments are not grievous1 #a ,john 
v4 #c4 ,he that saith1 ,i know him1 and 
keepeth not his commandment1 is a liar1 
and the truth is not in him4 ,but whoso 
keepeth his word1 in him verily is the  
love of ,god perfected3 hereby know we  
that we are in him4 ,he that saith he is
 in him1 ought himself also to walk1    
even as he walked4 ,if ye know that he  
is righteous1 ye know that every one    
that doth righteousness is born of him1 
chap4 ii4 #d-f1 #bi4 ,whosoever abideth 
in him1 sinneth not3 whosoever sinneth1 

hath not seen him1 neither known him4   
,little children1 let no man deceive    
you3 he that doth righteousness is      
righteous1 even as he is righteous4 ,he 
that committeth sin1 is of the devil2   
for the devil sinneth from the          
beginning4 ,for this purpose the ,son of
 ,god was manifested1 that he might     
destroy the works of the devil4         
,whosoever is born of ,god doth not     
commit sin3 for his seed remaineth in   
him3 and he cannot sin1 because he is   
born of ,god4 ,in this the children of  
,god are manifest1 and the children of  
the devil3 whosoever doth not           
righteousness1 is not of ,god4 ,and     
whatsoever we ask1 we receive of him1   
because we keep his commandments1 and do
 those things that are pleasing in his  
sight1 chap4 iii4 #f-aj1 #bb4 ,blessed  
are they that do his commandments1 that 
they may have right to the tree of life1
 and may enter in by the gates into the 
city1 ,rev4 xxii4 #ad4  ,i set together 
these testimonies of the ,scripture1    

that the stream of divine authority may 
carry you to a lively sense of the      
necessity of obedience4  ,i shall here  
first tell you what this full subjection
 is1 and then ,i shall direct you how to
 attain it4  ,sidenote3 ,subjection     
what4  ,i4 ,as in ,god there is first   
his relation of our ,king1 and then his 
actual government of us1 by his laws and
 judgment2 so in us1 there is first our 
relation of subjects to ,god1 and then  
our actual obedience4 ,we are subjects  
by divine obligation1 before we consent 
7as rebels are72 but our consent or     
self-obligation is necessary to our     
voluntary obedience1 and acceptation    
with ,god4 ,subjection is our stated    
obligation to obedience4 ,this          
subjection and habit of obedience1 is   
then right and full1 #a4 ,when the sense
 of ,god's authority over us is         
practical1 and not notional only4 #b4   
,and when it is deep rooted and fixed1  
and become as a nature to us3 as a man's
 intention of his end is1 that hath a   

long journey to go1 which carrieth him  
on to the last step3 or as a child's    
subjection to his parents1 or a         
servant's to his master1 which is the   
habit or principle of his daily course  
of life4 #c4 ,when it is lively1 and    
ready to put the soul upon obedience4   
#d4 ,when it is constant1 keeping the   
soul in a continual attendance upon the 
will of ,god4 #e4 ,when it hath         
universal respect to all his            
commandments4 #f4 ,when it is resolute1 
powerful1 and victorious against        
temptations to disobedience4 ,i4 ,when  
it is superlative1 respecting ,god as   
our supreme ,king1 and owning no        
authority against him1 nor any but what 
is subordinate to him4 #h4 ,when it is  
voluntary1 pleasant1 cheerful1 and      
delectable to us to obey him to the     
utmost of our power4  ,sidenote3 ,how to
 bring the soul into subjection to ,god4
  ,,ii4 ,to bring the soul to this full 
subjection and obedience to ,god1 is so 
difficult1 and yet so reasonable1 so    

necessary1 and so excellently good1 that
 we should not think any diligence too  
great1 by which it is to be attained4   
,the directions that ,i shall give you1 
are1 some of them to habituate the mind 
to an obediential frame1 and some of    
them1 also1 practically to further the  
exercise of obedience in particular     
acts4  ,direct4 ,i4 ,remember the       
unquestionable1 plenary title that ,god 
hath1 to the government of you1 and of  
all the world4--,the sense of this will 
awe the soul1 and help to subject it to 
him1 and to silence all rebellious      
motions4 ,should not ,god rule the      
creatures which he hath made8 ,should   
not ,christ rule the souls which he hath
 purchased8 ,should not the ,holy ,ghost
 rule the souls which he hath           
regenerated and quickened8  ,direct4    
,,ii4 ,remember that ,god is perfectly  
fit for the government of you1 and all  
the world4--,you can desire nothing     
reasonably in a governor1 which is not  
in him4 ,he hath perfect wisdom1 to know

 what is best3 he hath perfect goodness1
 and therefore will be most regardful of
 his subjects' good1 and will put no    
evil into his laws4 ,he is almighty1 to 
protect his subjects1 and see to the    
execution of his laws4 ,he is most just1
 and therefore can do no wrong1 but all 
his laws and judgments are equal and    
impartial4 ,he is infinitely perfect and
 self-sufficient1 and never needed a    
lie1 or a deceit1 or unrighteous means  
to rule the world2 nor to oppress his   
subjects to attain his ends4 ,he is our 
very end1 and interest1 and felicity2   
and therefore hath no interest opposite 
to our good1 which should cause him to  
destroy the innocent4 ,he is our dearest
 ,friend and ,father1 and loveth us     
better than we love ourselves2 and      
therefore we have reason confidently to 
trust him1 and cheerfully and gladly to 
obey him1 as one that ruleth us in order
 to our own felicity4  ,direct4 ,,iii4  
,remember how unable and unfit you are  
to be governors of yourselves4--,so     

blind and ignorant2 so biassed by a     
corrupted will2 so turbulent are your   
passions2 so incessant and powerful is  
the temptation of your sense and        
appetite2 and so unable are you to      
protect or reward yourselves1 that      
methinks you should fear nothing in this
 world more1 than to be given up to your
 own heart's lusts1 to walk in your own 
7seducing7 counsels1 ,psal4 lxxxi4 #aa1 
#ab4 ,the brutish appetite and sense    
hath got such dominion over the reason  
of carnal1 unrenewed men1 that for such 
to be governed by themselves1 is for a  
man to be governed by a swine1 or the   
rider to be ruled by the horse4         
,direct4 ,,iv4 ,remember how great a    
matter ,god maketh of his kingly        
prerogatives1 and of man's              
obedience4--,the whole tenor of the     
,scripture will tell you this4 ,his     
precepts1 his promises1 his             
threatenings1 his vehement exhortations1
 his sharp reproofs1 the sending of his 
,son and ,spirit1 the example of ,christ

 and all the saints1 the reward prepared
 for the obedient1 and the punishment   
for the disobedient--all tell you aloud1
 that ,god is far from being indifferent
 whether you obey his laws or not4 ,it  
will teach you to regard that1 which you
 find is so regarded of ,god4  ,direct4 
,v4 ,consider well of the excellency of 
full obedience1 and the present benefits
 which it bringeth to yourselves and    
others4--,our full subjection and       
obedience to ,god1 is to the world and  
the soul as health is to the body4 ,when
 all the humours keep their due         
temperament1 proportions1 and place1 and
 every part of the body is placed and   
used according to the intent of nature1 
then all is at ease within us3 our food 
is pleasant2 our sleep is sweet2 our    
labour is easy2 and our vivacity maketh 
life a pleasure to us3 we are useful in 
our places1 and helpful to others that  
are sick and weak4 ,so is it with the   
soul that is fully obedient3 ,god giveth
 him a reward1 before the full reward3  

he findeth that obedience is a reward to
 itself2 and that it is very pleasant to
 do good4 ,god owneth him1 and          
conscience speaketh peace and comfort to
 him2 his mercies are sweet to him2 his 
burdens and his work are easy2 he hath  
easier access to ,god than others4 ,yea1
 the world shall find1 that there is no 
way to its right order1 unity1 peace1   
and happiness1 but by a full subjection 
and obedience to ,god4  ,direct4 ,,vi4  
,remember the sad effects of            
disobedience1 even at present1 both in  
the soul and in the world4--,when we    
rebel against ,god1 it is the confusion1
 ruin1 and death of the soul1 and of the
 world4 ,when we disobey him1 it is the 
sickness or disordering of the soul1 and
 will make us groan2 till our bones be  
set in joint again1 we shall have no    
ease3 ,god will be displeased1 and hide 
his face2 conscience will be unquiet2   
the soul will lose its peace and joy2   
its former mercies will grow less sweet2
 its former rest will turn to weariness2

 its duty will be unpleasant2 its burden
 heavy4 ,who would not fear such a state
 as this8  ,direct4 ,,vii4 ,consider1   
that when ,god doth not govern you1 you 
are ruled by the flesh1 the world1 and  
the devil4--,and what right or fitness  
they have to govern you1 and what is    
their work1 and final reward1 methinks  
you should easily discern4 ,if ye live  
after the flesh1 ye shall die1 ,rom4    
viii4 #ac4 ,and if ye sow to the flesh1 
of the flesh ye shall reap corruption1  
,gal4 vi4 #h4 ,it will strike you with  
horror1 if1 in the hour of temptation1  
you would but think3 ,i am now going to 
disobey my ,god1 and to obey the flesh1 
the world1 or the devil1 and to prefer  
their will before his will4  ,direct4   
,,viii4 ,turn your eye upon the         
rebellious nations of the earth1 and    
upon the state of the most malignant and
 ungodly men2 and consider1 that such   
madness and misery as you discern in    
them1 every wilful disobedience to ,god 
doth tend to1 and partaketh of in its   

degree4--,to see a swinish drunkard in  
his vomit2 to hear a raging bedlam curse
 and swear2 or a malignant wretch       
blaspheme and scorn at a holy life3 to  
hear how foolishly they talk against    
,god1 and see how maliciously they hate 
his servants1 one would think should    
turn one's stomach against all sin for  
ever4 ,to think what beasts or incarnate
 devils many of the ungodly are2 to     
think what confusion and inhumanity     
possess most of those nations that know 
not ,god1 one would think should make   
the least degree of sin seem odious to  
us1 when the dominion and ripeness of it
 are so odious4  ,direct4 ,,ix4 ,mark   
what obedience is expected by men1 and  
what influence government hath upon the 
state and affairs of the world1 and what
 the world would be without it4--,and   
sure this will make you think honourably
 and delightfully of the government of  
,god4 ,what would a nation be without   
government1 but like a company of       
thieves and lawless murderers8 or like  

the pikes in a pond1 that first eat up  
the other fish1 and then devour one     
another1 the greater living upon the    
less4 ,bears and wolves would live more 
quietly together1 than ungoverned men   
7except those few that are truly subject
 to the government of ,god74 ,government
 maintaineth every man in his propriety2
 and keepeth lust and madness from      
breaking out2 and keepeth peace and     
order in the world4 ,what would a family
 be without government8 ,children and   
servants are kept by it in their proper 
place and work4 ,think then how         
necessary and excellent is the universal
 government of ,god4  ,direct4 ,x4      
,think well of the endless rewards and  
punishments1 by which ,god will procure 
obedience to his laws1 or vindicate the 
honour of his government1 on the        
disobedient4--,that the world may see   
that he giveth sufficient motives for   
all that he requireth1 he will reward   
the obedient with everlasting           
blessedness1 and punish the rebels with 

endless misery4 ,you shall not say that 
he bids you work for nothing4 ,though   
you can give him nothing but his own1   
and therefore can merit nothing of him1 
in point of commutative justice2 yet1 as
 he is a ,governor and a ,father1 he    
will put so wide a difference between   
the obedient and the rebellious1 that   
one shall be judged to everlasting joy1 
with a ,well done1 good and faithful    
servant1 and the other1 to everlasting  
punishment1 ,matt4 xxv4 ,is there not   
enough in heaven1 in a life of endless  
joys with ,god1 to make obedience lovely
 to you1 and to make sin loathsome8 ,is 
there not enough in hell1 to deter you  
from disobedience1 and drive you unto   
,god8 ,god will rule1 whether you will  
or not4 ,consent to be obedient1 or he  
will punish you without asking your     
consent4         99       99       99   
99       99  ,sidenote3 ,more special   
directions for obedience4  ,the         
directions for the nearer exciting of   
your obedience1 and confirming your full

 subjection1 are these3  ,direct4 ,i4   
,keep still the face of your souls upon 
,god1 and in the sense of his greatness1
 and of his continual presence1 and of  
his particular providence4--,and this   
will keep you in an obediential frame4  
,you will easily then perceive1 that so 
great a ,god cannot be disobeyed1       
without great iniquity and guilt4 ,and1 
that a ,god that is continually with    
you1 must be continually regarded4 ,and1
 that a ,god that exactly observeth and 
mindeth the thoughts and words of every 
man1 should by every man be exactly     
minded and observed4 ,this will help you
 to understand the meaning of the       
tempter1 when you perceive that every   
temptation is an urging of you to       
offend1 for nothing1 so great a ,god1   
that is just then observing what you do4
  ,direct4 ,,ii4 ,always remember       
whither you are going2 that you are     
preparing for everlasting rest and joy1 
and must pass through the righteous     
judgment of the ,lord2 and that ,christ 

is your ,guide and ,governor1 but to    
bring you safely home1 as the ,captain  
of your salvation2 and that sin is a    
rejecting of his help1 and of your      
happiness4--,think not that ,god doth   
rule you as a tyrant1 to your hurt or   
ruin1 to make his own advantage of you2 
or by needless laws1 that have no       
respect to your good and safety2 but    
think of him1 as one that is conducting 
you to eternal life1 and would now guide
 you by his counsel1 and afterwards take
 you to his glory4 ,think that he is    
leading you to the world of light1 and  
life1 and love1 and joy1 where there are
 rivers of pleasure1 and fulness of     
delight for evermore1 that you may see  
his face1 and feel his love1 among a    
world of blessed spirits2 and not be    
weeping and gnashing the teeth1 with    
impious1 impenitent souls4 ,and is not  
such a government as this desirable8 ,it
 is but like the government of a        
physician1 to save his patient's life4  
,or like your government of your        

children1 which is necessary to their   
good1 that cannot feed or rule          
themselves4 ,or like a pilot's governing
 the ship1 which is conveying you to    
possess a kingdom3 if the mariners obey 
him1 they may safely arrive at the      
desired port2 but if they disobey him1  
they are all cast away and perish4 ,and 
should such a government as this is seem
 grievous to you8 or should it not be   
most acceptable1 and accurately obeyed8 
,direct4 ,,iii4 ,still think1 what      
dangers1 difficulties1 and enemies you  
must pass through to this rest1 and that
 all your safety dependeth upon the     
conduct and assistance of your          
,guide4--,and this will bring over      
self-love to command your strict        
obedience4 ,you are to pass through the 
army of your enemies2 and will you here 
disobey the ,captain of your salvation8 
or would you have him leave you to      
yourselves8 ,your disease is mortal1 and
 none but ,jesus ,christ can cure it2   
and if he cure it not1 you are lost for 

ever4 ,no pain of gout or stone is      
comparable to your everlasting pain2 and
 yet will you not be obedient to your   
,physician8 ,think1 when a temptation   
comes1 ,if there were a narrow bridge   
over the deepest gulf or river1 and all 
my friends and happiness lay on the     
further side1 and ,i must needs go over 
whether ,i will or not2 if ,christ would
 take me by the hand and lead me over1  
would ,i be tempted to refuse his help1 
or to lose his hand8 or if he should    
offer to lose me1 and leave me to       
myself1 should ,i not tremble1 and cry  
out1 as ,peter1 ,lord1 save me1 ,matt4  
xiv4 #cj1 or as the disciples1 ,save1   
,master1 we perish8 ,and should ,i not  
then hold him fast1 and most accurately 
obey him1 when he is leading me to life 
eternal1 that ,i may escape the gulf of 
endless misery8  ,direct4 ,,iv4         
,remember still1 how bad1 and blind1 and
 backward1 and deceitful1 and weak you  
are yourselves1 and therefore what need 
you have of the greatest watchfulness1  

lest you should disobey your ,pilot1 and
 lose your ,guide1 before you are       
aware4--,o what a heart have we to      
watch6 ,a lazy heart1 that will be      
loitering or sitting down1 when we      
should be following our ,lord4 ,a       
foolish heart1 that will let him go1    
while we play with every play-fellow in 
our way4 ,a cowardly heart1 that will   
steal away1 or draw back in danger1 when
 it should follow our ,general4 ,a      
treacherous heart1 that will give us the
 slip1 and deceive us1 when we seemed   
surest of it4 ,a purblind heart1 that   
even when it followeth ,christ1 our     
,guide1 is hardly kept from missing the 
bridge1 and falling into the gulf of    
misery4 ,think well of these1 and you   
will obey your ,governor4  ,direct4 ,v4 
,forget not the fruits of your former   
obedience and disobedience1 if you would
 be kept in an obedient                 
frame4--,remember that obedience hath   
been sweetest afterward2 and that you   
never yet found cause to repent or be   

ashamed of it4 ,remember that the fruit 
of sin was bitter1 and that when your   
eyes were opened1 and you saw your      
shame1 you would fain have fled from the
 face of ,god2 and that then it appeared
 another thing to you1 than it seemed in
 the committing4 ,remember what groans  
and heart's grief it hath cost you2 and 
into what fears it brought you of the   
wrath of ,god2 and how long it was      
before your broken bones were healed2   
and what it cost both ,christ and you4  
,and this will make the very name and   
first approach of sin1 to cast you into 
a preventing fear4 ,a beast that hath   
once fallen into a gulf or quick-sand1  
will hardly be driven into the same     
again3 a fish that was once stricken and
 escaped the nook1 will fear and fly    
from it the next time3 a bird that hath 
once escaped the snare1 or the talons of
 the hawk1 is afterwards afraid of the  
sight or noise of such a thing4         
,remember where you fell1 and what it   
cost you1 and what you escaped which it 

might have cost you1 and you will obey  
more accurately hereafter4  ,direct4    
,,vi4 ,remember that this is your day of
 trial1 and what depends upon your      
accurate obedience4 ,god will not crown 
untried servants4 ,satan is purposely   
suffered to tempt you1 to try whether   
you will be true to ,god or not4 ,all   
the hope that his malice hath of undoing
 you for ever1 consisteth in his hope to
 make you disobedient to ,god4 ,methinks
 these considerations should awaken you 
to the most watchful and diligent       
obedience4 ,if you were told beforehand1
 that a thief or cut-purse had          
undertaken to rob you1 and would use all
 his cunning and industry to do it1 you 
would then watch more carefully than at 
another time4 ,if you were in a race to 
run for your lives1 you would not go    
then in your ordinary pace4 ,doth ,god  
tell you before1 that he will try your  
obedience by temptation1 and as you     
stand or fall1 you shall speed for ever2
 and will not this keep you watchful and

 obedient8  ,direct4 ,,vii4 ,avoid those
 tempting and deluding objects1 which   
are still enticing your hearts from your
 obedience2 and avoid that diverting    
crowd and noise of company or worldly   
business1 which drowns the voice of     
,god's commands4--,if ,god call you into
 a life of great temptations1 he can    
bring you safely through them all2 but  
if you rush into it wilfully1 you may   
soon find your own disability to resist4
 ,it is dangerous to be under strong and
 importunate temptations1 lest the      
stream should bear us down2 but         
especially to be long under them1 lest  
we be weary of resisting4 ,they that are
 long solicited1 do too often yield at  
last3 it is hard to be always in a      
clear1 and ready1 and resolute frame3   
few men have their wits1 much less their
 graces1 always at hand1 in a readiness 
to use4 ,and if the thief come when you 
are dropped asleep1 you may be robbed   
before you can awake4 ,the constant     
drawings of temptation1 do ofttimes     

abate the habit of obedience1 and       
diminish our hatred of sin and holy     
resolutions1 by slow1 insensible        
degrees1 before we yield to commit the  
act4 ,and the mind that will be kept in 
full subjection1 must not be so diverted
 in a crowd of distracting company or   
business1 as to have no time to think on
 the motives of his obedience4 ,this    
withdrawing of the fuel may put out the 
fire4  ,direct4 ,,viii4 ,if you are     
unavoidably cast upon strong temptation1
 take the alarm2 and put on all the     
armour of ,god1 and call up your souls  
to watchfulness and resolution1         
remembering that you are now among your 
enemies1 and must resist as for your    
lives4--,take every temptation in its   
naked1 proper sense1 as coming from the 
devil1 and tending to your damnation by 
enticing your hearts from your          
subjection unto ,god3 suppose you saw   
the devil himself in his instruments    
offering you the bait of preferment1 or 
honour1 or riches1 or fleshly lust1 or  

sports1 or of delightful meats1 or      
drinks1 to tempt you to excess2 and     
suppose you heard him say to you        
plainly1 ,take this for thy salvation2  
sell me for this thy ,god1 and thy soul1
 and thy everlasting hopes2 commit this 
sin1 that thou mayst fall under the     
judgment of ,god1 and be tormented in   
hell with me for ever4 ,do this to      
please thy flesh1 that thou mayst       
displease thy ,god1 and grieve thy      
,saviour3 ,i cannot draw thee to hell1  
but by drawing thee to sin2 and ,i      
cannot make thee sin against thy will2  
nor undo thee1 but by thy own consent   
and doing3 therefore ,i pray thee       
consent and do it thyself1 and let me   
have thy company in torments4 ,this is  
the naked meaning of every temptation3  
suppose therefore you saw and heard all 
this1 with what detestation then would  
you reject it6 with what horror would   
you fly from the most enticing bait6 ,if
 a robber would entice you out of your  
way and company1 with flattering words1 

that you might fall into the hands of   
his companions1 if you knew all his     
meaning and design beforehand1 would you
 be enticed after him8 ,watch therefore1
 and resolve when you know beforehand   
the design of the devil1 and what he    
intendeth in every temptation4  ,direct4
 ,,ix4 ,be most suspicious1 fearful1 and
 watchful about that1 which your flesh  
doth most desire1 or finds the greatest 
pleasure in4--,not that you should deny 
your bodies all delight in the mercies  
of ,god3 if the body have none1 the mind
 will have the less3 mercy must be      
differenced from punishment2 and must be
 valued and relished as mercy3 mere     
natural pleasing of the senses is in    
itself no moral good or evil4 ,a holy   
improvement of lawful pleasure1 is a    
daily duty3 inordinate pleasure is a    
sin3 all is inordinate which tendeth    
more to corrupt the soul1 by enticing it
 to sin1 and turning it from ,god1 than 
to fit and dispose it for ,god and his  
service1 and preserve it from sinning4  

,but still remember1 it is not sorrow   
but delight that draweth away the soul  
from ,god1 and is the flesh's interest  
which it sets up against him4 ,many have
 sinned in sorrows and discontents2 but 
none ever sinned for sorrows and        
discontents3 their discontents and      
sorrows are not taken up and loved for  
themselves2 but are the effects of their
 love to some pleasure and content1     
which is denied them1 or taken from     
them4 ,therefore1 though all your bodily
 pleasures are not sin1 yet1 seeing     
nothing but the pleasures of the flesh  
and carnal mind is the end of sinners1  
and the devil's great and chiefest bait1
 and this only causeth men's perdition1 
you have great reason to be most afraid 
of that which is most pleasing to your  
flesh1 and to the mind as it is corrupt 
and carnal3 escape the delusions of     
fleshly pleasure1 and you escape        
damnation4 ,you have far more cause to  
be afraid of prosperity1 than of        
adversity2 of riches1 than of poverty2  

of honour1 than of obscurity and        
contempt2 of men's praises and applause1
 than of their dispraises1 slanders1 and
 reproach2 of preferment and greatness1 
than of a low and mean condition2 of a  
delicious1 than of less tempting meats  
and drinks2 of curious1 costly1 than of 
mean1 and cheap1 and plain attire4 ,let 
those that have hired out their reason  
to the service of their fleshly lusts1  
and have delivered the crown and sceptre
 to their appetites1 think otherwise4   
,no wonder if they that have sold the   
birthright of their intellects to their 
senses1 for a mess of pottage1 for a    
whore1 or a high place1 or a domineering
 power over others1 or a belly-full of  
pleasant meats or liquors1 do deride all
 this1 and think it but a melancholy    
conceit1 more suitable to an eremite or 
anchorite1 than to men of society and   
business in the world4 ,as heaven is the
 portion of serious believers and       
mortified saints alone1 so it shall be  
proper to them alone to understand the  

doctrine and example of their ,saviour1 
and practically to know what it is to   
deny themselves1 and forsake all they   
have1 and take up their cross and follow
 ,christ1 and by the ,spirit to mortify 
the deeds of the body1 ,luke xiv4       
#bf-bi1 #cc2 ,rom4 viii4 #e-g1 #ac2     
,col4 iii4 #a-d4 ,such know that        
millions part with ,god for pleasures1  
but none for griefs3 and that hell will 
be stored with those that preferred     
wealth1 and honour1 and sports1 and     
gluttony1 drink and filthy lusts1 before
 the holiness and happiness of          
believers2 but none will be damned for  
preferring poverty1 and disgrace1 and   
abstinence1 hunger and thirst1 and      
chastity before them4 ,it must be       
something that seemeth good1 that must  
entice men from the chiefest good3      
apparent evil is no fit bait for the    
devil's hook4 ,men will not displease   
,god1 to be themselves displeased2 nor  
choose present sorrows instead of       
everlasting joys2 but for the pleasures 

of sin for a season many will despise   
the endless pleasures4  ,direct4 ,x4    
,meet every motion to disobedience with 
an army of holy graces2 with wisdom1 and
 fear1 and hatred1 and resolution1 with 
love to ,god1 with zeal and courage2 and
 quench every spark that falls upon your
 hearts before it breaks out into a     
flame4--,when sin is little and in its  
infancy1 it is weak and easily resisted2
 it hath not then turned away the mind  
from ,god1 nor quenched grace1 and      
disabled it to do its office4 ,but when 
it is grown strong1 then grace grows    
weak1 and we want its help1 and want the
 sense of the presence1 and attributes1 
and truths of ,god1 to rebuke it4 ,o    
stay not till your hearts are gone out  
of hearing1 and straggled from ,god     
beyond the observance of his calls4 ,the
 habit of obedience will be dangerously 
abated1 if you resist not quickly the   
acts of sin4  ,direct4 ,,xi4 ,labour for
 the clearest understanding of the will 
of ,god1 that doubtfulness about your   

duty do not make you flag in your       
obedience1 and doubtfulness about sin do
 not weaken your detestation and        
resistance1 and draw you to venture on  
it4--,when a man is sure what is his    
duty1 it is a great help against all    
temptations that would take him off3 and
 when he is sure that a thing is sinful1
 it makes it the easier to resist4 ,and1
 therefore1 it is the devil's method to 
delude the understanding1 and make men  
believe that duty is no duty1 and sin is
 no sin2 and then no wonder if duty be  
neglected1 and sin committed3 and       
therefore he raiseth up one false       
prophet or other to say to ,ahab1 ,go1  
and prosper2 or to say1 ,there is no    
hurt in this2 to dispute for sin1 and to
 dispute against duty4 ,and it is almost
 incredible how much the devil hath got1
 when he hath once made it a matter of  
controversy4 ,then every hypocrite hath 
a cloak for his sin1 and a dose of opium
 for his conscience1 when he can but    
say1 ,it is a controversy2 some are of  

one mind1 and some of another1 you are  
of that opinion1 and ,i am of this3     
especially if there be wise and learned 
on both sides2 and yet more1 if there be
 religious men on both sides2 and more  
yet1 if he have an equal number on his  
side2 and most of all1 if he have the   
major vote 7as error and sin have       
commonly in the world74 ,if ,ahab have  
but four hundred lying1 flattering      
prophets to one ,micaiah1 he will think 
he may hate him1 reproach him1 and      
persecute him without any scruple of    
conscience4 ,if it be made a controversy
 whether bread be bread1 and wine be    
wine1 when we see and taste it2 some    
will think they may venture to subscribe
 or swear that they hold the negative1  
if their credit1 or livings1 or lives   
lie upon it2 much more if they can say1 
,it is the judgment of the church4 ,if  
it be once made a controversy1 whether  
perjury be a sin1 or whether a vow      
materially lawful bind1 or whether it be
 lawful to equivocate1 or lie with a    

mental reservation for the truth1 or to 
do the greatest evil1 or speak the      
falsest thing with a true and good      
intent and meaning1 almost all the      
hypocrites in the country will be for   
the sinful part1 if their fleshly       
interest require it2 and will think     
themselves wronged1 if they are         
accounted hypocrites1 liars1 or         
perjured1 as long as it is but a point  
of controversy among learned men4 ,if it
 be once made a controversy1 whether an 
excommunicate king become a private man1
 and it be lawful to kill him1 and      
whether the pope may absolve the        
subjects of temporal lords from their   
allegiance1 7notwithstanding all their  
oaths17 and if such learned men as      
,suarez1 ,bellarmine1 ,perron1 c4 are   
for it1 7to say nothing of ,santarellus1
 ,mariana1 c47 you shall have a         
,clement1 a ,ravilliac1 a ,faux1 yea1   
too great choice of instruments1 that   
will be satisfied to strike the blow4   
,if many hold it may or must be done1   

some will be found too ready to do it3  
especially if an approved general       
council 7,lateran4 sub ,innoc4 ,,iii4   
,can4 #c47 be for such papal absolution4
 ,we have seen at home how many will be 
imboldened to pull down government1 to  
sit in judgment on their king1 and      
condemn him1 and to destroy their       
brethren1 if they can but say1 that such
 and such men think it lawful4 ,if it   
were but a controversy once whether     
drunkenness1 whoredom1 swearing1        
stealing1 or any villany be a sin or    
not1 it would be committed more         
commonly1 and with much less regret of  
conscience4 ,yea1 good men will be ready
 to think that modesty requireth them to
 be less censorious of those that commit
 it1 because in controverted cases they 
must suspect their own understandings1  
and allow something to the judgment of  
dissenters4 ,and so all the rules of    
love1 and peace1 and moderation1 which  
are requisite in controversies that are 
about small and difficult points1 the   

devil will make use of1 and apply them  
all to the patronage of the most odious 
sins1 if he can but get them once to    
have some learned1 wise1 religious      
offenders4 ,and from our tenderness of  
the persons we easily slide to an       
indulgent tenderness in censuring the   
sin itself3 and good men themselves1 by 
these means1 are dangerously disabled to
 resist it1 and prepared to commit it4  
,direct4 ,,xii4 ,take heed lest the     
devil do either cast you into the sleep 
of carnal security1 or into such doubts1
 and fears1 and perplexing scruples1 as 
shall make holy obedience seem to you an
 impossible or a tiresome thing4 ,when  
you are asleep in carelessness1 he can  
use you as he list2 and if obedience be 
made grievous and ungrateful to you1    
your heart will go against it1 and you  
will go but like a tired horse1 no      
longer than you feel the spur3 you are  
half conquered already1 because you have
 lost the love and pleasure of          
obedience2 and you are still in danger  

lest difficulties should quite tire you1
 and weariness make you yield at last4  
,the means by which the tempter         
effecteth this1 must afterward be spoken
 of1 and therefore ,i shall omit it     
here4  ,by the faithful practice of     
these directions obedience may become1  
as it were1 your nature1 a familiar1    
easy1 and delightful thing2 and may be  
like a cheerful servant or child1 that  
waiteth for your commands1 and is glad  
to be employed by you4 ,your full       
subjection of your wills to ,god1 will  
be as the health1 and ease1 and         
quietness of your wills3 you will feel  
that it is never well or easy with you1 
but when you are obedient and pleasing  
to your ,creator's will4 ,your delight  
will be in the law of the ,lord1 ,psal4 
i4 #b4 ,it will be sweeter than honey to
 you1 and better than thousands of gold 
and silver2 and this not for any        
by-respect1 but as it is the law of     
,god2 a light unto your feet1 and an    
infallible guide in all your duty4 ,you 

will say with ,david1 ,psal4 cxix4 #af1 
#bd1 #ce1 #dg1 #gj1 #gg1 #agd1 ,i will  
delight myself in thy statutes2 ,i will 
not forget thy word4 ,thy testimonies   
are my delight and my counsellors4 ,make
 me to go in the path of thy            
commandments1 for therein do ,i delight4
 ,and as ,psal4 xl4 #h1 ,i delight to do
 thy will1 ,o my ,god1 yea1 thy law is  
within my heart4 ,and1 ,o blessed is the
 man that feareth the ,lord2 that       
delighteth greatly in his commandments1 
,psal4 cxii4 #b4         99       99    
99       99       99  ,sidenote3        
,learning as disciples of ,christ our   
,teacher4  ,grand ,direct4 ,,vii4       
,continue as the covenanted scholars of 
,christ1 the ,prophet and ,teacher of   
his church1 to learn of him by his      
,spirit1 word1 and ministers1 the       
farther knowledge of ,god1 and the      
things that tend to your salvation2 and 
this with an honest1 willing mind1 in   
faith1 humility1 and diligence2 in      
obedience1 patience1 and peace4  ,though

 ,i spake before of our coming to ,god  
by ,jesus ,christ1 as he is the way to  
the ,father2 it is meet that we         
distinctly speak of our relation and    
duty to him1 as he is our ,teacher1 our 
,captain1 and our ,master1 as well as of
 our improving him as ,mediator         
immediately unto ,god4 ,the necessity of
 believers1 and the office and work of  
,christ himself1 doth tell us how much  
of our religion doth consist in learning
 of him as his disciples4 ,acts vii4    
#cg1 ,a prophet shall the ,lord your    
,god raise up unto you of your brethren1
 like unto me1 him shall you hear4 ,this
 was the voice that came out of the     
cloud in the holy mount1 ,matt4 xvii4   
#e1 ,this is my beloved ,son1 in whom ,i
 am well pleased1 hear ye him4          
,therefore is the title of disciples    
commonly given to believers4 ,and there 
is a twofold teaching which ,christ hath
 sent his ministers to perform2 both    
mentioned in their commission1 ,matt4   
xxviii4 #ai1 #bj4 ,the one is1 to teach 

the nations2 as to make disciples of    
them1 by persuading them into the school
 of ,christ1 which containeth the       
teaching of faith and repentance1 and   
whatever is necessary to their first    
admission1 and to their subjecting      
themselves to ,christ himself as their  
stated and infallible ,guide4 ,the other
 is the teaching them further to know   
more of ,god1 and to observe all things 
whatsoever he commandeth them4 ,and this
 last is it we are now to speak of1 and 
,i shall add some sub-directions for    
your help4             ,directions for  
,learning of ,christ1 as our ,teacher4  
,sidenote3 ,how to learn of ,christ4    
,direct4 ,i4 ,remember who it is that is
 your ,teacher3 that he is the ,son of  
,god1 that knoweth his ,father's will1  
and is the most faithful1 infallible    
,pastor of the church4--,there is       
neither ignorance1 nor negligence1 nor  
ambition1 nor deceit in him1 to cause   
him to conceal the mind of ,god4 ,there 
is nothing which we need to know1 which 

he is not both able and willing to      
acquaint us with4  ,direct4 ,,ii4       
,remember what it is that he teacheth   
you1 and to what end4--,that it is not  
how to sin and be damned1 as the devil1 
the world1 and the flesh would teach    
you2 nor how to satisfy your lusts1 or  
to know1 or do1 or attain the trifles of
 the world3 but it is how to be renewed 
to the image of ,god1 and how to do his 
will and please him1 and how to be      
justified at his bar1 and how to escape 
everlasting fire1 and how to attain     
everlasting joys3 consider this well1   
and you will gladly learn of such a     
,teacher4  ,direct4 ,,iii4 ,let the book
 which he himself hath indited by his   
,spirit1 be the rule and principal      
matter of your learning4--,the holy     
,scriptures are of divine inspiration3  
it is them that we must be judged by1   
and them that we must be ruled by1 and  
therefore them that we must principally 
learn4 ,men's books and teachings are   
but the means for our learning this     

infallible word4  ,direct4 ,,iv4        
,remember that as it is ,christ's work  
to teach1 it is yours to hear1 and read1
 and study1 and pray1 and practise what 
you hear4--,do your part1 then1 if you  
expect the benefit4 ,you come not to the
 school of ,christ to be idle4          
,knowledge droppeth not into the sleepy 
dreamer's mouth4 ,dig for it as for     
silver1 and search for it in the        
,scriptures as for a hidden treasure3   
meditate in them day and night4 ,leave  
it to miserable fools1 to contemn the   
wisdom of the ,most ,high4  ,direct4 ,v4
 ,fix your eye upon himself as your     
pattern1 and study with earnest desire  
to follow his holy example1 and to be   
made conformable to him4--,not to       
imitate him in the works which were     
proper to him as ,god1 or as ,mediator2 
but in his holiness1 which he hath      
proposed to his disciples for their     
imitation4 ,he knew how effectual a     
perfect example would be1 where a       
perfect doctrine alone would be less    

regarded4 ,example bringeth doctrine    
nearer to our eye and heart2 it maketh  
it more observable1 and telleth us with 
more powerful application1 ,such you    
must be1 and thus you must do4 ,the eye 
maketh an easier and deeper impression  
on the imagination and mind1 than the   
ear doth2 therefore ,christ's example   
should be much preached and studied4 ,it
 will be a very great help to us1 to    
have still upon our minds the image of  
the holy life of ,christ2 that we be    
affected1 as if we always saw him doing 
the holy actions which once he did4     
,paul calls the ,galatians foolish1 and 
bewitched1 that obeyed not the truth1   
when ,christ had been set forth as      
crucified among them evidently before   
their eyes1 ,gal4 iii4 #a4 ,papists     
think that images serve well for this   
turn3 but the records of ,scripture1 and
 the living images of ,christ whom they 
persecute and kill1 are far more useful4
 ,how much example is more operative    
than doctrine alone1 you may perceive by

 the enemies of ,christ1 who can bear   
his holy doctrine1 when they cannot bear
 his holy servants1 that practise that  
doctrine before their eyes4 ,and that   
which most stirs up their enmity1 hath  
the advantage for exciting the          
believer's piety4  ,let the image of    
,christ1 in all his holy examples1 be   
always lively written upon your minds4  
#a4 ,let the great ones of the world    
remember1 that their ,lord was not born 
of such as bore rule1 or were in worldly
 pomp and dignity1 but of persons that  
lived but meanly in the world 7however  
they were of the royal line72 how he was
 not born in a palace1 but a stable1 and
 laid in a manger1 without the          
attendance or accommodations of the     
rich4  #b4 ,remember how he subjected   
himself unto his reputed father1 and his
 mother1 to teach all children          
subjection and obedience1 ,luke ii4 #ea4
  #c4 ,and how he condescended to labour
 at a trade1 and mean employment in the 
world2 to teach us that our bodies1 as  

well as our minds1 must express their   
obedience1 and have their ordinary      
employment2 and to teach men to labour  
and live in a calling2 and to comfort   
poor labourers1 with assurance that ,god
 accepteth them in the meanest work1 and
 that ,christ himself lived so before   
them1 and chose their kind of life1 and 
not the life of princes and nobles1 that
 live in pomp1 and ease1 and pleasure4  
#d4 ,remember how he refused not to     
submit to all the ordinances of ,god1   
and to fulfil all righteousness1 and to 
be initiated into the solemn            
administration of his office by the     
baptism of ,john1 ,matt4 iii4 #ae-ag1   
which ,god approved1 by sending down    
upon him the ,holy ,ghost3 to teach us  
all to expect his ,spirit in the use of 
his ordinances4  #e4 ,remember how he   
voluntarily began his work1 with an     
encounter with the tempter in the       
wilderness1 upon his fasting2 and       
suffered the tempter to proceed1 till he
 moved him to the most odious sin1 even 

to worship the devil himself3 to teach  
us that ,god loveth tried servants1 and 
expecteth that we be not turned from him
 by temptations2 especially those that  
enter upon a public ministry1 must be   
tried men1 that have overcome the       
tempter3 and to comfort tempted         
christians1 who may remember1 that their
 ,saviour himself was most blasphemously
 tempted to as odious sins as ever they 
were2 and that to be greatly tempted1   
without consenting or yielding to the   
sin1 is so far from being a sin in      
itself1 that it is the greatest honour  
of our obedience2 and that the devil1   
who molesteth and haunteth us with his  
temptations1 is a conquered enemy1 whom 
our ,lord in person hath overcome4  #f4 
,remember how earnestly and constantly  
he preached2 not stories1 or jingles1 or
 subtle controversies1 but repentance1  
and faith1 and self-denial1 and         
obedience4 ,so great was his love to    
souls1 that1 when he had auditors1 he   
preached1 not only in the temple and    

synagogues1 but on mountains1 and in a  
ship1 and any other convenient place2   
and no fury of the rulers or ,pharisees 
could silence him1 till his hour was    
come1 having his ,father's commission4  
,and even to particular persons1 he     
vouchsafed1 by conference1 to open the  
mysteries of salvation1 ,john iii4 and  
iv42 to teach us to love and attend to  
the plain and powerful preaching of the 
gospel1 and not to forbear any necessary
 means for the honour of ,god1 and the  
saving of souls1 because of the enmity  
or opposition of malicious men1 but to  
work while it is day1 seeing the night  
is coming when none can work1 ,john ix4 
#d4  #g4 ,remember how compassionate he 
was to men's bodies1 as well as to their
 souls2 going up and down with unwearied
 diligence1 doing good2 healing the     
blind1 and lame1 and deaf1 and sick1 and
 possessed3 and how all his miracles    
were done in charity1 to do good2 and   
none of them to do hurt2 so that he was 
but living1 walking ,,love and ,,mercy4 

,to teach us to know ,god1 in his love  
and mercy2 and to abound in love and    
mercy to our brethren2 and to hate the  
spirit of hurtfulness1 persecution1 and 
uncharitableness2 and to lay out        
ourselves in doing1 good2 and to        
exercise our compassion to the bodies of
 men1 as well as to their souls1        
according to our power4  #h4 ,remember  
how his zeal and love endured the       
reproach1 and resisted the opposition of
 his friends1 who went to lay hold on   
him as if he had been beside himself1   
,mark iii4 #bj1 #ba3 and how he bid     
,peter ,get behind me1 ,satan2 thou art 
an offence unto me3 for thou savourest  
not the things of ,god1 but those of    
men1 when in carnal love and wisdom he  
rebuked him for resolving to lay down   
his life1 saying1 ,be it far from thee1 
this shall not be unto thee1 ,matt4 xvi4
 #bb1 #bc4 ,to teach us to expect that  
carnal love and wisdom in our nearest   
friends1 will rise up against us in the 
work of ,god1 to discourage us both from

 duty and from sufferings2 and that all 
are to be shaken off1 and counted as the
 instruments of ,satan1 that would tempt
 us to be unfaithful to our trust and   
duty1 and to favour ourselves by a      
sinful avoiding of the sufferings which 
,god doth call us to undergo4  #i4      
,remember how through all his life he   
despised the riches of the world1 and   
chose a life of poverty1 and was a      
companion of the meanest1 neither       
possessing nor seeking sumptuous houses1
 or great attendance1 or spacious lands1
 or a large estate4 ,he lived in a      
visible contempt of all the wealth1 and 
splendour1 and greatness of the world3  
to teach us how little these little     
things are to be esteemed2 and that they
 are none of the treasure and portion of
 a saint2 and what a folly it is to be  
fond of such snares1 and diversions1 and
 temptations which make the way to      
heaven to be to us as a needle's eye4   
#aj4 ,observe1 how little he regardeth  
the honour and applause of men2 ,phil4  

ii4 #g-i1 how he made himself of no     
reputation1 but took upon him the form  
of a servant1 refusing to be made a     
king1 or to have a kingdom of this      
world1 ,john vi4 #ae4 ,though he told   
malignant blasphemers how greatly they  
sinned in dishonouring him1 yet did he  
not seek the honour of the world3 to    
teach us how little the thoughts or     
words of ignorant men do contribute to  
our happiness1 or are to be accounted   
of2 and to turn our eyes from the       
impertinent censures of flesh and blood1
 to the judgment of our ,almighty       
,sovereign1 to whom it is that we stand 
or fall4  #aa4 ,remember also how little
 he made provision for the flesh1 and   
never once tasted of any immoderate1    
sinful pleasure4 ,how far was he from a 
life of voluptuousness and sensuality6  
,though his avoiding the formal fastings
 of the ,pharisees1 made them slander   
him as a gluttonous person1 and a       
wine-bibber1 ,matt4 xi4 #ai1 as the     
sober christians were called carnivori1 

by those that thought it unlawful to eat
 flesh2 yet so far was he from the guilt
 of any such sin1 that never a desire of
 it was in his heart4 ,you shall never  
find in the gospel that ,christ spent   
half the morning in dressing him1       
choosing rather to shorten his time for 
prayer1 than not to appear sufficiently 
neatified1 as our empty1 worthless1     
painted gallants do3 nor shall you ever 
read that he wasted his time in idle    
visitations1 or cards1 or dice1 or in   
reading romances1 or hearing            
stage-plays3 it was another kind of     
example that our ,lord did leave for his
 disciples4  #ab4 ,mark also1 how far   
,christ was from being guilty of any    
idle1 or lascivious1 or foolish kind of 
talk2 and how holy and profitable all   
his speeches were3 to teach us also to  
speak as the oracles of ,god1 such words
 as tend to edification1 and to         
administer grace unto the hearers1 and  
to keep our tongues from all profane1   
lascivious1 empty1 idle speeches4  #ac4 

,remember1 that pride1 and passion1 are 
condemned by your pattern4 ,christ bids 
you ,learn of me2 for ,i am meek and    
lowly in heart1 and you shall find rest 
unto your souls1 ,matt4 xi4 #bh1 #bi4   
,therefore he resolveth that except men 
be converted and become as little       
children1 they shall not enter into the 
kingdom of heaven1 ,matt1 xviii4 #c4    
,behold therefore the ,lamb of ,god1 and
 be ashamed of your fierce and ravenous 
natures4  #ad4 ,remember that ,christ   
your ,lord and pattern did humble       
himself to the meanest office of love1  
even to wash the feet of his disciples3 
not to teach you to wash a few poor     
men's feet1 as a ceremony once a year1  
and persecute and murder the servants of
 ,christ the rest of the year1 as the   
,roman ,vice-,christ doth2 but to teach 
us1 that if he their ,lord and ,master  
washed his disciples' feet1 we also     
should stoop as low in any office of    
love1 for one another1 ,john xiii4 #ad4 
#ae4 ,remember also that ,christ your   

pattern spent whole nights in prayer to 
,god2#ig so much was he for this holy   
attendance upon ,god3 to teach us to    
pray always and not wax faint1 ,luke    
xviii4 #a4 ,and not to be like the      
impious ,god-haters1 that love not any  
near or serious addresses unto ,god1 nor
 those that use them1 but make them the 
object of their cruelty or scorn4  #af4 
,remember also that ,christ was against 
the ,pharisees' outside1 hypocritical1  
ceremonious worship1 consisting in      
lip-labour1 affected repetitions1 and   
much babbling2 their ,touch not1 taste  
not1 handle not1 and worshipping ,god in
 vain1 according to their traditions1   
teaching for doctrines the commandments 
of men4 ,he taught us a serious1        
spiritual worship3 not to draw nigh to  
,god with our mouth1 and honour him with
 our lips1 while our hearts are far from
 him2 but to worship ,god who is a      
,spirit1 in spirit and truth1 ,matt4 xv4
 #f-i2 ,john iv4 #bc1 #bd2 ,matt4 xxiii4
  #ag4 ,christ was a sharp reprover of  

hypocritical1 blind1 ceremonious1       
malicious ,pharisees2 and warneth his   
disciples to take heed of their leaven4 
,when they are offended with him1 he    
saith1 ,every plant which my heavenly   
,father hath not planted shall be rooted
 up3 let them alone1 they be blind      
leaders of the blind1 c4 ,matt4 xv4     
#ab-ad4 ,to teach us to take heed of    
autonomous1 supercilious1 domineering1  
formal hypocrites1 and false teachers1  
and to difference between the shepherds 
and the wolves4  #ah4 ,though ,christ   
seems cautelously to avoid the owning of
 the ,romans' usurpation over the ,jews1
 yet rather than offend them he payeth  
tribute himself1 ,matt4 xvii4 #be-bg1   
and biddeth them render to ,csar the    
things that are ,csar's1 and to ,god the
 things that are ,god's1 ,matt4 xxii4   
#ba4 ,the ,pharisees bring their        
controversy to him hypocritically1      
,whether it be lawful to give tribute to
 ,csar1 or not8 7,for that ,csar was a  
usurper over them1 they took to be past 

controversy47 ,and ,christ would give   
them no answer that should insnare      
himself1 or encourage usurpation1 or    
countenance their sedition3 teaching us 
much more to pay tribute cheerfully to  
our lawful governors1 and to avoid all  
sedition and offence4  #ai4 ,yet is he  
accused1 condemned1 and executed among  
malefactors1 as aspiring to be ,king of 
the ,jews1 and the judge called1 none of
 ,csar's friend1 if he let him go3      
teaching us to expect that the most     
innocent christians should be accused1  
as enemies to the rulers of the world1  
and mistaken governors be provoked and  
engaged against them1 by the malicious  
calumnies of their adversaries2 and that
 we should1 in this unrighteous world1  
be condemned of those crimes of which we
 are most innocent1 and which we most   
abhor1 and have borne the fullest       
testimonies against4  #bj4 ,the furious 
rout of the enraged people deride him by
 their words and deeds1 with a purple   
robe1 a sceptre of reed1 a crown of     

thorns1 and the scornful name of ,king  
of the ,jews2 they spit in his face1 and
 buffet him1 and then break jests upon  
him2 and in all this being reviled he   
reviled not again1 but committed all to 
him that judgeth righteously1 #a ,pet4  
ii4 #ba-bc4 ,teaching us to expect the  
rage of the ignorant rabble1 as well as 
of deluded governors2 and to be made the
 scorn of the worst of men2 and all this
 without impatience1 reviling1 or       
threatening words2 but quieting         
ourselves in the sure expectation of the
 righteous judgment1 which we and they  
must shortly find4  #ba4 ,when ,christ  
is urged at ,pilate's bar to speak for  
himself1 he holds his peace3 teaching us
 to expect to be questioned at the      
judgment-seat of man2 and not to be     
over-careful for the vindicating of our 
names from their most odious calumnies1 
because the judgment that will fully    
justify us is sure and near4  #bb4 ,when
 ,christ is in his agony1 his disciples 
fail him2 when he is judged and         

crucified1 they forsook him and fled1   
,matt4 xxvi4 #ef3 to teach us not to be 
too confident in the best of men1 nor to
 expect much from them in a time of     
trial1 but to take up our comfort in    
,god alone1 when all our nearest friends
 shall fail us4  #bc4 ,upon the cross he
 suffereth the torments and ignominy of 
death for us1 praying for his murderers3
 leaving us an example that we should   
follow his steps1 #a ,pet4 ii4 #ba2 and 
that we think not life itself too dear  
to part with1 in obedience to ,god1 and 
for the love of ,christ and one another1
 #a ,john iii4 #af2 and that we forgive 
and pray for them that persecute us4    
#bd4 ,in all this suffering from men1 he
 feels also so much of the fruit of our 
sin upon his soul1 that he crieth out1  
,my ,god1 my ,god1 why hast thou        
forsaken me8 to teach us1 if we fall    
into such calamity of soul1 as to think 
that ,god himself forsaketh us1 to      
remember for our support1 that the ,son 
of ,god himself before us1 cried out1   

,my ,god1 why hast thou forsaken me8 and
 that in this also we may expect a      
trial1 to seem of ourselves forsaken of 
,god1 when our ,saviour underwent the   
like before us4  ,i will instance in no 
more of his example1 because ,i would   
not be tedious4 ,hither now let         
believers cast their eyes3 if you love  
your ,lord1 you should love to imitate  
him1 and be glad to find yourselves in  
the way that he hath gone before you4   
,if he lived a worldly or a sensual     
life1 do you do so3 if he was an enemy  
to preaching1 and praying1 and holy     
living1 be you so3 but if he lived in   
the greatest contempt of all the wealth1
 and honours1 and pleasures of the      
world1 in a life of holy obedience to   
his ,father1 wholly preferring the      
kingdom of heaven1 and seeking the      
salvation of the souls of others1 and   
patiently bearing persecution1 derision1
 calumnies1 and death1 then take up your
 cross1 and follow him in joyfully to   
the expected crown4  ,direct4 ,,vi4 ,if 

you will learn of ,christ1 you must     
learn of his ministers1 whom he hath    
appointed under him to be the teachers  
of his church4--,he purposely enableth  
them1 inclineth them1 and sendeth them  
to instruct you3 not to have dominion   
over your faith1 but to be your         
spiritual fathers1 and the ministers by 
whom you believe1 as ,god shall give    
7ability and success7 to every one as he
 pleases2 to plant and water1 while ,god
 giveth the increase2 to open men's     
eyes1 and turn them from darkness to    
light2 and to be labourers together with
 ,god1 whose husbandry and building you 
are2 and to be helpers of your joy4 ,see
 #b ,cor4 ii4 #d2 ,acts xxvi4 #ag1 #ah2 
#a ,cor4 iii4 #e-i2 iv4 #ae4 ,seeing    
therefore ,christ hath appointed them1  
under him1 to be the ordinary teachers  
of his church1 he that heareth them1    
7speaking his message17 heareth him1 and
 he that despiseth them1 despiseth him1 
,luke x4 #af4 ,and he that saith1 ,i    
will hear ,christ1 but not you1 doth say

 in effect to ,christ himself1 ,i will  
not hear thee1 nor learn of thee1 unless
 thou wilt dismiss thy ushers1 and teach
 me immediately thyself4  ,direct4      
,,vii4 ,hearken also to the secret      
teachings of his ,spirit1 and your      
consciences1 not as making you any new  
law or duty1 or being to you instead of 
,scriptures or ministers2 but as        
bringing that truth into your hearts and
 practices1 which ,scriptures and       
ministers have first brought to your    
eyes and ears4--,if you understand not  
this1 how the office of ,scripture and  
ministers differ from the office of the 
,spirit and your consciences1 you will  
be confounded1 as the sectaries of these
 times have been1 that separate what    
,god hath joined together1 and plead    
against ,scripture or ministers under   
pretence of extolling the ,spirit1 or   
the light within them4 ,as your meat    
must be taken into the stomach1 and pass
 the first concoction1 before the second
 can be performed1 and chylification    

must be before sanguification2 so the   
,scripture and ministers must bring     
truth to your eyes and ears1 before the 
,spirit or conscience bring them to your
 hearts and practice4 ,but they lie dead
 and uneffectual in your brain or       
imagination1 if you hearken not to the  
secret teachings of the ,spirit and     
conscience1 which would bring them      
further4 ,as ,christ is the principal   
,teacher without1 and ministers are but 
under him2 so the ,spirit is the        
principal teacher within us1 and        
conscience is but under the ,spirit1    
being excited and informed by it4 ,those
 that learn only of ,scriptures and     
ministers1 7by hearing or reading17 may 
become men of learning and great        
ability1 though they hearken not to the 
sanctifying teachings of the ,spirit1 or
 to their consciences4 ,but it is only  
those that hearken first to the         
,scriptures and ministers1 and next to  
the ,spirit of ,god1 and to their       
consciences1 that have an inward1       

sanctifying1 saving knowledge1 and are  
they that are said to be taught of ,god4
 ,therefore1 hearken first with your    
ears1 what ,christ hath to say to you   
from without2 and then hearken daily and
 diligently with your hearts1 what the  
,spirit and conscience say within4 ,for 
it is their office to preach over all   
that again to your hearts1 which you    
have received4  ,direct4 ,,viii4 ,it    
being the office of the present ordinary
 ministry1 only to expound and apply the
 doctrine of ,christ already recorded in
 the ,scriptures1 believe not any man   
that contradicteth this recorded        
doctrine1 what reason1 authority1 or    
revelation soever he pretend4 ,isa4     
viii4 #bj1 ,to the law and to the       
testimony3 if they speak not according  
to these1 it is because there is no     
light in them4 ,no reason can be reason 
indeed that is pretended against the    
reason of the ,creator and ,god of      
reason4 ,authority pretended against the
 highest authority of ,god1 is no       

authority3 ,god never gave authority to 
any against himself2 nor to deceive     
men's souls2 nor to dispense with the   
law of ,christ2 nor to warrant men to   
sin against him2 nor to make any        
supplements to his law or doctrine4 ,the
 apostles had their power only to       
edification1 but not to destruction1 #a 
,cor4 x4 #h2 #b ,cor4 xiii4 #aj4 ,there 
is no revelation from ,god that is      
contrary to his own revelation1 already 
delivered as his perfect law and rule   
unto the church2 and therefore none     
supplemental to it4 ,if an apostle or an
 angel from heaven 7per possibile vel   
impossibile7 shall evangelize to us     
besides what is evangelized1 and we have
 received1 he must be held accursed1    
,gal4 i4 #f-h4  ,direct4 ,,ix4 ,come not
 to learn of ,christ with               
self-conceitedness1 pride1 or confidence
 in your prejudice and errors2 but as   
little children1 with humble1 teachable1
 tractable minds4 ,christ is no teacher 
for those that in their own eyes are    

wise enough already3 unless it be first 
to teach them to become fools 7in their 
own esteem1 because they are so indeed7 
that they may be wise1 #a ,cor4 iii4    
#ah4 ,they that are prepossessed with   
false opinions1 and resolve that they   
will never be persuaded of the contrary1
 are unmeet to be scholars in the school
 of ,christ4 ,he resisteth the proud1   
but giveth more grace unto the humble1  
#a ,pet4 v4 #e4 ,men that have a high   
conceit of their own understandings1 and
 think they can easily know truth from  
falsehood1 as soon as they hear it1 and 
come not to learn1 but to censure what  
they hear or read1 as being able        
presently to judge of all1 these are    
fitter for the school of the prince of  
pride1 and father of lies and error1    
than for the school of ,christ4 ,except 
conversion make men as little children1 
that come not to carp and cavil1 but to 
learn1 they are not meet for the kingdom
 of ,christ1 ,matt4 xviii4 #c2 ,john    
iii4 #c1 #e4 ,know how blind and        

ignorant you are1 and how dull of       
learning1 and humbly beg of the heavenly
 ,teacher1 that he will accept you1 and 
illuminate you3 and give up your        
understandings absolutely to be informed
 by him1 and your hearts to be the      
tables in which his ,spirit shall write 
his law2 believing his doctrine upon the
 bare account of his infallible         
veracity1 and resolving to obey it2 and 
this is to be the disciples of ,christ  
indeed1 and such as shall be taught of  
,god4  ,direct4 ,x4 ,come to the school 
of ,christ with honest1 willing hearts1 
that love the truth1 and fain would know
 it1 that they may obey it2 and not with
 false and biassed hearts1 which        
secretly hinder the understanding from  
entertaining the truth1 because they    
love it not1 as being contrary to their 
carnal inclinations and interest4 ,the  
word that was received into honest      
hearts1 was it that was as the seed that
 brought forth plentifully1 ,matt4 xiii4
 #bc4 ,when the heart saith unfeignedly1

 ,speak1 ,lord1 for thy servant heareth2
 teach me to know and do thy will2 ,god 
will not leave such a learner in the    
dark4 ,most of the damnable ignorance   
and error of the world1 is from a wicked
 heart1 that perceiveth that the truth  
of ,god is against their fleshly        
interest and lusts1 and therefore is    
unwilling to obey it1 and unwilling to  
believe it1 lest it torment them1       
because they disobey it4 ,a will that is
 secretly poisoned with the love of the 
world1 or of any sinful lusts and       
pleasures1 is the most potent impediment
 to the believing of the truth4         
,direct4 ,,xi4 ,learn with quietness and
 peace in the school of ,christ1 and    
make not divisions1 and meddle not with 
others' lessons and matters1 but with   
your own4 ,silence1 and quietness1 and  
minding your own business1 is the way to
 profit4 ,the turbulent wranglers that  
are quarrelling with others1 and are    
religious contentiously1 in envy and    
strife1 are liker to be corrected or    

ejected1 than to be edified4 ,read      
,james iii4  ,direct4 ,,xii4 ,remember  
that the school of ,christ hath a rod2  
and therefore learn with fear and       
reverence1 ,heb4 xii4 #bh1 #bi2 ,phil4  
ii4 #ab4 ,christ will sharply rebuke his
 own1 if they grow negligent and offend3
 and if he should cast thee out and     
forsake thee1 thou art undone for ever4 
,see1 therefore1 that ye refuse not him 
that speaketh3 for if they escaped not  
who refused him that spake on earth1    
much more shall not we1 if we refuse him
 that is from heaven1 ,heb4 xii4 #be4   
,for how shall we escape if we neglect  
so great salvation2 which at first began
 to be spoken by the ,lord1 and was     
confirmed to us by them that heard him2 
,god also bearing them witness1 both    
with signs1 and wonders1 and divers     
miracles1 and gifts of the ,holy ,ghost1
 according to his own will8 ,heb4 ii4   
#c1 #d4 ,serve the ,lord therefore with 
fear1 and rejoice with trembling3 kiss  
the ,son1 lest he be angry1 and you     

perish in the kindling of his wrath1    
,psal4 ii4 #aa1 #ab4         99       99
       99       99       99  ,sidenote3 
,to obey ,christ as ,physician in his   
healing work1 and his spirit in its     
cleansing1 mortifying work4  ,grand     
,direct4 ,,viii4 ,remember that you are 
related to ,christ as the ,physician of 
your souls1 and to the ,holy ,ghost as  
your ,sanctifier4 ,make it therefore    
your serious study1 to be cured by      
,christ1 and cleansed by his ,spirit1 of
 all the sinful diseases and defilements
 of your hearts and lives4  ,though ,i  
did before speak of our believing in the
 ,holy ,ghost1 and using his help for   
our access to ,god1 and converse with   
him2 yet ,i deferred to speak fully of  
the cleansing and mortifying part of his
 work of sanctification till now2 and   
shall treat of it here1 as it is the    
same with the curing work of ,christ1   
related to us as the ,physician of our  
souls3 it being part of our subjection  
and obedience to him1 to be ruled by    

him1 in order to our cure4 ,and what ,i 
shall here write against sin1 in        
general1 will be of a twofold use4 ,the 
one is1 to help us against the inward   
corruptions of our hearts1 and for the  
outward obedience of our lives1 and so  
to further the work of sanctification1  
and prevent our sinning4 ,the other is1 
to help us to repentance and            
humiliation1 habitual and actual1 for   
the sins which are in us1 and which we  
have already at any time committed4     
,the general directions for this curing 
and cleansing of the soul from sin1 are 
contained1 for the most part1 in what is
 said already3 and many of the          
particular directions also may be       
fetched from the sixth direction        
before-going4 ,i shall now add but two  
general directions1 and many more       
particular ones4  ,direct4 ,i4 ,the two 
general directions are these3 #a4 ,know 
what corruptions the soul of man is     
naturally defiled with3 and this        
containeth the knowledge of those       

faculties1 that are the seat of these   
corruptions1 and the knowledge of the   
corruptions that have tainted and       
perverted the several faculties4        
,direct4 ,,ii4 #b4 ,know what sin is1 in
 its nature or intrinsic evil1 as well  
as in the effects4  ,sidenote3 ,how the 
several faculties of the soul are       
corrupted and diseased4  ,sidenote3 ,in 
what cases sound understanding may be   
ignorant4  #a4 ,the parts or faculties  
to be cleansed and cured1 are both the  
superior and inferior4 7#a47 ,the       
understanding1 though not the first in  
the sin1 must be first in the cure3 for 
all that is done upon the lower         
faculties1 must be by the governing     
power of the will3 and all that is done 
upon the will1 according to the order of
 human nature1 must be done by the      
understanding4 ,but the understanding   
hath its own diseases1 which must be    
known and cured4 ,its malady in general 
is ignorance2 which is not only a       
privation of actual knowledge1 but an   

undisposedness also of the understanding
 to know the truth4 ,a man may be       
deprived of some actual knowledge1 that 
hath no disease in his mind that causeth
 it3 as in a case that either the object
 be absent1 and out of reach1 or that   
there may be no sufficient revelation of
 it1 or that the mind be taken up wholly
 upon some other thing1 or in case a man
 shut out the thoughts of such an       
object1 or refuse the evidence1 which is
 the act of the will1 even as a man that
 is not blind1 may yet not see a        
particular object1 #a4 ,in case it be   
out of his natural reach2 #b4 ,or if it 
be night1 and he want extrinsic light2  
#c4 ,or in case he be wholly taken up   
with the observation of other things2   
#d4 ,or in case he wilfully either shut 
or turn away his eyes4  ,sidenote3 ,how 
the understanding can be the subject of 
sin8  ,it is a very hard question to    
resolve1 how far and wherein the        
diseases of the understanding may be    
called sin8 ,because the understanding  

is not a free1 but a necessitated       
faculty2 and there can be no sin1 where 
there is no liberty4 ,but to clear this1
 it must be considered1 #a4 ,that it is 
not this or that faculty that is the    
full and proper subject of sin1 but the 
man3 the fulness of sin being made up of
 the vice of both faculties1            
understanding and will1 conjunct4 ,it is
 properer to say1 ,the man sinned1 than1
 ,the intellect or will sinned1 speaking
 exclusively as to the other4 #b4       
,liberium arbitrium1 free choice1 is    
belonging to the man1 and not to his    
will only1 though principally to the    
will4 #c4 ,though the will only be free 
in itself1 originally1 yet the intellect
 is free by participation1 so far as it 
is commanded by the will1 or dependeth  
on it for the exercise of its acts4 #d4 
,accordingly1 though the understanding1 
primitively and of itself1 be not the   
subject of morality1 of moral virtues or
 of moral vices1 which are immediately  
and primarily in the will2 yet          

participatively its virtues and vices   
are moralized1 and become graces or     
sins1 laudable and rewardable1 or       
vituperable and punishable1 as they are 
imperate by the will1 or depend upon it4
  ,consider then1 the acts1 and habits1 
and disposition of the understanding2   
and you will find1 ,that some acts1 and 
the privation of them1 are necessary1   
naturally1 originally1 and unalterably2 
and these are not virtues or sinful at  
all1 as having no morality4 ,as1 to know
 unwillingly1 as the devils do1 and to  
believe when it cannot be resisted1     
though they would2 this is no moral     
virtue at all1 but a natural perfection 
only4 ,so1 #a4 ,to be ignorant of that  
which is no object of knowledge1 or     
which is naturally beyond our knowledge1
 as of the essence of ,god1 is no sin at
 all4 #b4 ,nor1 to be ignorant of that  
which was never revealed1 when no fault 
of ours hindered the revelation1 is no  
sin4 #c4 ,nor1 to be without the        
present1 actual knowledge or            

consideration of one point1 at that     
moment when our thoughts are lawfully   
diverted1 as in greater business1 or    
suspended1 as in sleep4 #d4 ,but to be  
ignorant1 wilfully1 is a sin1           
participatively in the intellect1 and   
originally in the will4 #e4 ,and to be  
ignorant for want of revelation1 when   
ourselves are the hinderers of that     
revelation1 or the meritorious cause    
that we want it1 is our sin3 because1   
though that ignorance be immediately    
necessary1 and hypothetically1 yet      
originally and remotely it is free and  
voluntary4  ,so1 as to the habits and   
disposition of the intellect2 it is no  
sin to want those1 which man's          
understanding in its entire and         
primitive nature was without4 ,as1 not  
to be able to know without an object1 or
 to know an unrevealed or too distant   
object1 or actually to know all things  
knowable1 at once4 ,but there are       
defects or ill dispositions1 that are   
sinfully contracted2 and though these   

are now immediately natural#ih and      
necessary1 yet being originally and     
remotely voluntary or free1 they are    
participatively sinful4 ,such is the    
natural man's disability or             
undisposedness to know the things of the
 ,spirit1 when the word revealeth them4 
,this lieth not in the want of a natural
 faculty to know them1 but1 #a4         
,radically in the will4 #b4 ,and thence 
in contrary1 false apprehensions which  
the intellect is prepossessed with1     
which resisting the truth1 may be       
called1 its blindness or impotency to   
know them4 ,and #c4 ,in a strangeness of
 the mind to those spiritual things     
which it is utterly unacquainted with4  
,note here1 #a4 ,that the will may be   
guilty of the understanding's ignorance1
 two ways3 either1 by positive          
averseness prohibiting or diverting it  
from beholding the evidence of truth2   
or1 by a privation and forbearance of   
that command or excitation which is     
necessary to the exercise of the acts of

 the understanding4 ,this last is the   
commonest way of the sin in the         
understanding2 and that may be truly    
called voluntary which is from the      
will's neglect of its office1 or        
suspension of its act1 though there be  
no actual volition or nolition4  #b4    
,that the will may do more in causing a 
disease in the understanding1 than it   
can do in curing it4 ,i can put out a   
man's eyes1 but ,i cannot restore them4 
#c4 ,that yet for all that1 ,god hath so
 ordered it in his gracious dispensation
 of the grace of the ,redeemer1 that    
certain means are appointed by him1 for 
man to use1 in order to the obtaining of
 his grace1 for his own recovery3 and   
so1 though grace cure not the           
understanding of its primitive1 natural 
weakness1 yet it cureth it of its       
contracted weakness1 which was voluntary
 in its original1 but necessary1 being  
contracted4 ,and1 as the will had a hand
 in the causing of it1 so must it have1 
in the voluntary use of the aforesaid   

means1 in the cure of it4 ,so much to   
show you how the understanding is guilty
 of sin4  ,sidenote3 ,the operations and
 maladies of the intellect4  ,though no 
actual knowledge be so immediate as to  
be without the mediation of the sense   
and fantasy1 yet supposing these1       
knowledge is distinguished into         
immediate and mediate4 ,the immediate is
 when the being1 quality1 c4 of a thing1
 or the truth of a proposition1 is known
 immediately in itself by its proper    
evidence4 ,mediate knowledge is when the
 being of a thing1 or the truth of a    
proposition1 is known by the means of   
some other intervenient thing or        
proposition1 whose evidence affordeth us
 a light to discern it4  ,the           
understanding is much more satisfied    
when it can see things and truths       
immediately in their proper evidence4   
,but when it cannot1 it is glad of any  
means to help it4  ,the further we go in
 the series of means1 7knowing one thing
 by another1 and that by another1 and so

 on17 the more unsatisfied the          
understanding is1 as apprehending a     
possibility of mistake1 and a difficulty
 in escaping mistake in the use of so   
many media4  ,when the evidence of one  
thing in its proper nature showeth us   
another1 this is to know by mere        
discourse or argument4  ,when the medium
 of our knowing one thing is the        
credibility of another man's report that
 knoweth it1 this is 7though a discourse
 or argument too1 yet7 in special1      
called1 belief2 which is strong or weak1
 certain or uncertain1 as the evidence  
of the reporter's credibility is certain
 or uncertain1 and our apprehension of  
it strong or weak4  ,in both cases1 the 
understanding's fault is either an utter
 privation of the act1 or disposition to
 it2 or else a privation of the         
rectitude of the act4 ,when it should   
know by the proper evidence of the      
thing1 the privation of its act is      
called ignorance or nescience1 and the  
privation of its rectitude is called    

error 7which differ as not seeing1 and  
seeing falsely47 ,when it should know by
 testimony1 the privation of its act is 
simple unbelief1 or not believing1 and  
the privation of its rectitude is either
 disbelief1 when they think the reporter
 erreth1 or misbelief1 when it believeth
 a testimony that is not to be believed4
  ,so that you see by what is said1 that
 the diseases of the mind to be cured1  
are1 #a4 ,mere ignorance4 #b4 ,error2   
thinking truth to be falsehood1 and     
falsehood truth4 #c4 ,unbelief4 #d4     
,disbelief4 ,and #e4 ,misbelief4        
,sidenote3 ,rom4 viii4 #e-g4  ,but as   
the goodness is of chief regard in the  
object1 so the discerning of the truth  
about good and evil1 is the chiefest    
office of the understanding4 ,and       
therefore its disesteem of ,god1 and    
glory1 and grace1 and its misesteem of  
the fleshly pleasure1 and worldly       
prosperity1 wealth1 and honour1 is the  
principal malady of the mind4  7#b47    
,the diseases of the will1 are in its   

inclination1 and its acts4 #a4 ,an      
inordinate inclination to the pleasing  
of the fleshly appetite and fantasy1 and
 to all carnal baits and temporal       
things1 that tend to please it1 and     
inordinate acts of desire accordingly4  
#b4 ,an irrational backwardness to ,god1
 and grace1 and spiritual good1 and a   
refusal or nolition in act accordingly4 
,these are in the will1 #a4 ,because it 
is become much subject to the sensitive 
appetite1 and hath debased itself1 and  
contracted1 by its sinful acts1 a       
sensual inclination1 the flesh having   
the dominion in a corrupted soul4 #b4   
,because the intellect being also       
corrupted1 ofttimes misleadeth it1 by   
overvaluing transient things4 #c4       
,because the will is become destitute   
7in its corrupted state7 of the power of
 divine love1 or an inclination to ,god 
and holy things1 which should           
countermand the seduction of carnal     
objects4 #d4 ,and the understanding is  
much destitute of the light that should 

lead them higher4 #e4 ,because the rage 
of the corrupted appetite is still      
seducing it4 ,mark therefore1 for the   
right understanding of this1 our        
greatest malady3  #a4 ,that the will    
never desireth evil1 as evil1 but as a  
carnal or a seeming good4 #b4 ,nor doth 
it hate good as good1 but as a seeming  
evil1 because ,god and grace do seem to 
be his enemies1 and to hurt him1 by     
hindering him of the good of carnal     
pleasure which he now preferreth4 #c4   
,nay1 at the same time that he loveth   
evil as it pleaseth the flesh1 he hath  
naturally1 as a man1 some averseness to 
it1 so far as he apprehendeth it to be  
evil3 and when he hateth ,god and       
holiness as evil1 for hindering him of  
his carnal pleasure1 he naturally loveth
 them1 so far as he apprehendeth them to
 be good4 ,so that there is some love to
 ,god and good1 and some hatred to evil1
 in the ungodly2 for while man is man1  
he will have naturally an inclination to
 good as good1 and against evil as evil4

 #d4 ,but the apprehension of sensitive 
good is the strongest in him1 and the   
apprehension of spiritual good is       
weakest2 and therefore the will         
receiving a greater impress from the    
carnal appetite and mind1 than from the 
weak apprehensions of spiritual good1 is
 more inclined to that which indeed is  
worst2 and so things carnal have got the
 dominion1 or chief commanding interest1
 in the soul4 #e4 ,note also1 that sin  
receiveth its formality1 or moral evil1 
first in the will1 and not in the       
intellect or sensitive appetite3 for it 
is not sin till it be positively or     
privately1 immediately or mediately1    
voluntary4 ,but the first motions to sin
 are not in the will1 but in the        
sensitive appetite2 though there1 at    
first1 it be not formally sin4 #f4      
,note1 that neither intellect1 object1  
appetite1 or sense1 necessitate         
naturally the will to sin1 but it       
remaineth the first in the sin and      
guilt4  ,it is a matter of great        

difficulty to understand how sin first  
entered into the innocent soul2 and it  
is of great importance1 because an error
 here is of dangerous consequence4 ,two 
sorts seem to me to make ,god so much   
the necessitating cause of ,adam's first
 sin1 7and so of all sin17 as that it   
was as naturally impossible for ,adam to
 have forborne it1 according to their   
doctrine1 as to have conquered ,god3 #a4
 ,those that assert the ,dominican1     
immediate1 physical1 pre-determining    
pre-motion 7which no created power can  
resist74 #b4 ,and those that say the    
will acts as necessitated by the        
intellect in all its acts 7and so is    
necessitated in all its omissions72 and 
that the intellect is necessitated by   
objects 7as1 no doubt it is1 unless as  
its acts are sub imperio voluntatis72   
and all those objects are caused and    
disposed of by ,god4 ,but it is certain 
that ,god is not the cause of sin2 and  
therefore this certainty overruleth the 
case against these tenets4  ,at present 

it seemeth to me1 that sin entered in   
this method3 #a4 ,sense perceiveth the  
forbidden thing4 #b4 ,the appetite      
desireth it4 #c4 ,the imagination       
thinketh on its desirableness yet       
further4 #d4 ,the intellect conceiveth  
of it 7truly7 as good1 by a simple      
apprehension4 #e4 ,the will accordingly 
willeth it by a simple complacency or   
volition4 ,thus far there was no sin4   
,but1 #f4 ,the will here adhered to it  
too much1 and took in it an excess of   
complacency1 when it had power to do    
otherwise3 and here sin begun4 #g4 ,and 
so when the cogitations should have been
 called off2 #h4 ,and the intellect     
should have minded ,god1 and his        
command1 and proceeded from a simple    
apprehension to the comparing act1 and  
said1 ,the favour of ,god is better1 and
 his will should rule1 it omitted all   
these acts1 because the will omitted to 
command them2 yea1 and hindered them4   
#i4 ,and so the intellect was next      
guilty of a non-renuo1--,i will not     

forbid or hinder it 7and the will       
accordingly74 #aj4 ,and next of a       
positive deception1 and the will of     
consent unto the sin1 and so it being   
finished1 brought forth death4  ,if you 
say1 the will's first sinful adhesion in
 the sixth instance1 could not be1      
unless the intellect first directed it  
so to do2 ,i deny that1 because the will
 is the first principle in men's actions
 quoad exercitium1 though the intellect 
be the first as to specification4 ,and  
therefore the will could suspend its    
exercise and its excitation of the mind4
 ,in all this ,i go upon common         
principles3 but ,i leave it to further  
inquiry2 #a4 ,how far the sensitive     
appetite may move the locomotive faculty
 without the will's command1 while the  
will doth not forbid8 ,and whether      
reason be not given man1 as the rider to
 the horse1 not to enable him to move1  
but to rule his motion3 so that as the  
horse can go if the rider hinder not1 so
 the sensitive appetite can cause the   

actions of eating1 drinking1 thinking1  
speaking sensually1 if reason do but    
drop asleep1 or not hinder4 #b4 ,and so 
whether in the first sin 7and           
ordinarily7 the sensitive appetite1     
fantasy1 and passion be not the active  
mover1 and the rational powers first    
guilty only by omitting their           
restraining government1 which they were 
able to have exercised8 #c4 ,and so1    
whether sin be not 7ordinarily7 a       
brutish motion1 or a voluntary unmanning
 of ourselves1 the rational powers in   
the beginning being guilty only of      
omission or privation of restraint2 but 
afterwards brought over to subserve the 
sensitive appetite actively8 #d4 ,and   
so1 whether the will1 which is the      
principium actus quoad exercitium1 were 
not the first in the omission8 ,the     
intellect having before said1 ,this must
 be further considered1 the will        
commanded not that further              
consideration1 when it could and should8
  ,however1 if it be too hard for us to 

trace our own souls in all their        
motions1 it is certain that the will of 
man is the first subject of moral good  
and evil2 and uncertainties must not    
make us deny that which is certain4     
,the reader who understandeth the       
importance and consequence of these     
points1 ,i am sure1 will pardon me for  
this interposition of these difficult   
controverted points 7which ,i purposely 
avoid where ,i judge them not very      
needful in order to the defence or      
clearing of the plainer common truths73 
and as for others1 ,i must bear their   
censure4  ,the degree of sinfulness in  
the will lieth in a stiffness and       
obstinacy1 a tenaciousness of deceitful 
temporal good1 and an eagerness after   
it2 and stubborn averseness to spiritual
 good1 as it is against that temporal   
fleshly good4 ,this is the will's       
disease4#ii  7#c47 ,the sinfulness of   
the memory is in its retentiveness of   
evil1 or things hurtful and prohibited2 
and its looseness and neglect of better1

 spiritual1 necessary things4 ,if this  
were only as things present have the    
natural advantage to make a deeper      
impress upon the fantasy1 and things    
unseen and absent have the disadvantage1
 it were then but a natural1 innocent   
infirmity2 or if in sickness1 age1 or   
weakness1 all kind of memory equally    
decay4 ,but it is plain1 that if the    
,bible be open before our eyes1 and     
preaching be in our ears1 and things    
unseen have the advantage of their      
infinite greatness1 and excellency1 and 
concernment to us1 yet our memories are 
like walls of stone to any thing that is
 spiritual1 and like walls of wax1 on   
which you may write any thing1 of that  
which is secular or evil4 ,note here1   
also1 that the faultiness of the memory 
is only so far sinful as it is          
voluntary3 it is the will where the sin 
is as in its throne1 or chiefest        
subject4 ,because men love carnal       
things1 and love not spiritual things1  
therefore it is that they mind1 and     

understand1 and remember the one1 and   
not the other4 ,so that it is but as    
imperate1 and participatively1 that the 
memory is capable of sin4  7#d47 ,the   
sinfulness of the imagination consisteth
 in its readiness to think of evil1 and 
of common earthly things1 and its       
unaptness to think of any thing that is 
holy and good2 and when we do force     
ourselves to holy thoughts1 they are    
disorderly1 confused1 unskilfully       
managed1 with great averseness4--,here  
also voluntariness is the life of the   
sin4  7#e47 ,the sin of the affections1 
or passions1 consisteth in this3--,that 
they are too easily and violently moved 
by the sensitive interest and appetite2 
and are habitually prone to such carnal1
 inordinate motions1 running before the 
understanding and will1 7some of them17 
and soliciting and urging them to evil2 
and resisting and disobeying the        
commands of reason and the will3 but    
dull and backward to things spiritually 
good1 and to execute the right dictates 

of the mind and will4  7#f47 ,the sin of
 the sensitive appetite consisteth in   
the inordinate rage or immoderateness to
 its object1 which causeth it to disobey
 the commands of reason1 and to become  
the great inciter of rebellion in the   
soul2 violently urging the mind and will
 to consent to its desires4 ,materially 
this dependeth much on the temper of the
 body2 but formally this also is so far 
sinful as 7positively or privately1     
mediately or immediately7 it is         
voluntary4 ,to have an appetite simply  
to the object of appetite is no sin2 but
 to have a diseased1 inordinate1 unruly 
appetite1 is a sin1 not primarily in    
itself considered1 but as it is         
voluntary1 as it is the appetite of a   
rational free agent1 that hath thus     
disordered the frame of its own nature4 
7#g47 ,the sin of the exterior parts1   
tongue1 hand1 eyes1 feet1 c4 is only in 
act1 and not in habit1 or at least1 the 
habits are weak and subject to the will4
 ,and it is in the execution of the     

sinful desires of the flesh1 and        
commands of the will1 that the same     
consisteth4 ,these parts also are not   
the primary subject of the guilt1 but   
the will1 that either positively puts   
them upon evil1 or doth not restrain    
them when it ought2 and so they are     
guilty but participatively and          
secondarily1 as the other imperate      
faculties are3 it is not good or evil   
merely as it is the act of tongue or    
hand1 but as it is the act of the       
tongue1 or hand of a rational free agent
 7agreeable or disagreeable to the law74
 ,if a madman should speak blasphemy1 or
 should kill1 or steal1 it were no      
further sin1 than as he had voluntarily 
contracted the ill disposition which    
caused it while he had the use of       
reason4 ,if a man's hand were held and  
forced by another to do mischief utterly
 against his will1 it is the sin of the 
chief agent1 and not of the involuntary 
instrument4 ,but no force totally       
excuseth us from guilt1 which leaveth   

the act to our rational choice4 ,he that
 saith1 ,take this oath1 or ,i will kill
 thee1 or torment thee1 doth use force  
as a temptation which may be resisted1  
but doth not constrain a man to swear3  
for he leaveth it to his choice whether 
he will swear1 or die1 or be tormented2 
and he may and ought to choose death    
rather than the smallest sin4 ,the will 
may be tempted1 but not constrained4    
,direct4 ,,ii4 #b4 ,labour clearly to   
understand the evil of sin1 both        
intrinsical in itself1 and in its       
aggravations and effects4--,when you    
have found out where it is1 and wherein 
it doth consist1 find out the malignity 
and odiousness of it4 ,i have heard some
 christians complain1 that they read    
much to show them the evil of sin in its
 effects1 but meet with few that show   
them its evil in itself sufficiently4   
,but1 if you see not the evil of sin in 
itself1 as well as in the effects1 it   
will but tempt you to think ,god unjust 
in over-punishing it2 and it will keep  

you from the principal part of true     
repentance and mortification2 which     
lieth in hating sin1 as sin4 ,i shall   
therefore show you1 wherein the         
intrinsical malignity of sin consisteth4
  #a4 ,sin is 7formally7 the violation  
of the perfect1 holy1 righteous law of  
,god4  #b4 ,it is a denial or contempt  
of the authority1 or governing power1 of
 ,god3 as if we said1 ,thou shalt not be
 our ,governor in this4  #c4 ,it is a   
usurping the sovereign power to         
ourselves of governing ourselves1 in    
that act3 for when we refuse ,god's     
government1 we set up ourselves in his  
stead2 and so make gods of ourselves as 
to ourselves1 as if we were             
self-sufficient1 independent1 and had   
right hereto4  #d4 ,it is a denying or  
contempt of the wisdom of ,god1 as if he
 had unwisely made us a law which is    
unmeet to rule us4  #e4 ,it is a setting
 up of our folly in the place of ,god's 
wisdom1 and preferring it before him2 as
 if we were wiser to know how to govern 

ourselves1 and to know what is fittest  
and best for us now to do1 than ,god is4
  #f4 ,it is a contempt of the goodness 
of ,god1 as he is the maker of the law3 
as if he had not done that which is     
best1 but that which may be corrected or
 contradicted1 and there were some evil 
in it to be avoided4#ajj  #g4 ,it is a  
preferring our naughtiness before his   
goodness1 as if we would do it better1  
or choose better what to do4  #h4 ,it is
 a contempt or denial of the holiness   
and purity of ,god1 which sets him      
against sin1 as light is against        
darkness4  #i4 ,it is a violation of    
,god's propriety or dominion1 robbing   
him of the use and service of that which
 is absolutely and totally his own4     
#aj4 ,it is a claiming of propriety in  
ourselves1 as if we were our own1 and   
might do with ourselves as we list4     
#aa4 ,it is a contempt of the gracious  
promises of ,god1 by which he allured   
and bound us to obedience4  #ab4 ,it is 
a contempt of the dreadful threatenings 

of ,god1 by which he would have         
restrained us from evil4  #ac4 ,it is a 
contempt or denial of the dreadful day  
of judgment1 in which an account must be
 given of that sin4  #ad4 ,it is a      
denying of ,god's veracity1 and giving  
him the lie3 as if he were not to be    
believed in all his predictions1        
promises1 and threats4  #ae4 ,it is a   
contempt of all the present mercies1    
7which are innumerable and great17 by   
which ,god obligeth and encourageth us  
to obey4  #af4 ,it is a contempt of our 
own afflictions1 and his chastisements  
of us1 by which he would drive us from  
our sins4  #ag4 ,it is a contempt of all
 the examples of his mercies on the     
obedient1 and his terrible judgments on 
the disobedient1 7men and devils17 by   
which he warned us not to sin4  #ah4 ,it
 is a contempt of the person1 office1   
sufferings1 and grace of ,jesus ,christ1
 who came to save us from our sins1 and 
to destroy the works of the devil2 being
 contrary to his bloodshed1 authority1  

and healing work4  #ai4 ,it is a        
contradicting1 fighting against1 and in 
that act prevailing against the         
sanctifying office and work of the ,holy
 ,ghost1 that moveth us against sin1 and
 to obedience4  #bj4 ,it is a contempt  
of holiness1 and a defacing1 in that    
measure1 the image of ,god upon the     
soul1 or a rejecting it3 a vilifying of 
all those graces which are contrary to  
the sin4  #ba4 ,it is a pleasing of the 
devil1 the enemy of ,god and us1 and an 
obeying him before ,god4  #bb4 ,it is   
the fault of a rational creature1 that  
had reason given him to do better4  #bc4
 ,it is all willingly done and chosen by
 a free agent1 that could not be        
constrained to it4#aja  #bd4 ,it is a   
robbing ,god of the honour and pleasure 
which he should have had in our         
obedience2 and the glory which we should
 bring him before the world4  #be4 ,it  
is a contempt of the omnipresence and   
omniscience of ,god1 when we will sin   
against him before his face1 when he    

stands over us1 and seeth all that we   
do4  #bf4 ,it is a contempt of the      
greatness and almightiness of ,god1 that
 we dare sin against him who is so      
great1 and able to be avenged on us4    
#bg4 ,it is a wrong to the mercifulness 
of ,god1 when we go out of the way of   
mercy1 and put him to use the way of    
justice and severity1 who delighteth not
 in the death of sinners1 but rather    
that they obey1 repent1 and live4  #bh4 
,it is a contempt of the attractive love
 of ,god1 who should be the end1 and    
felicity1 and pleasure of the soul4 ,as 
if all that love and goodness of ,god   
were not enough to draw or keep the     
heart to him1 and to satisfy us and make
 us happy2 or1 he were not fit to be our
 delight4 ,and it showeth the want of   
love to ,god2 for if we loved him       
rightly we should willingly obey him4   
#bi4 ,it is a setting up the sordid     
creature before the ,creator1 and dung  
before heaven1 as if it were more worthy
 of our love and choice1 and fitter to  

be our delight2 and the pleasure of sin 
were better for us than the glory of    
heaven4  #cj4 ,in all which it          
appeareth1 that it is a practical       
atheism1 in its degree2 a taking down   
,god1 or denying him to be ,god3 and a  
practical idolatry1 setting up ourselves
 and other creatures in his stead4  #ca4
 ,it is a contempt of all the means of  
grace1 which are all to bring us to     
obedience1 and keep us or call us from  
our sins3 prayer1 sacraments1 c4  #cb4  
,it is a contempt of the love and       
labours of the ministers of ,christ2 a  
disobeying them1 grieving them1 and     
frustrating their hopes and the labours 
of their lives4  #cc4 ,it is a debasing 
of reason1 the superior faculty of the  
soul1 and a setting up of the flesh or  
inferior faculties1 like setting dogs to
 govern men1 or the horse to rule the   
rider4  #cd4 ,it is a blinding of       
reason1 and a misusing the noblest      
faculties of the soul1 and frustrating  
them of the use and ends which they were

 made for3 and so it is the disorder1   
monstrosity1 sickness1 or death of the  
soul4#ajb  #ce4 ,it is1 in its measure1 
the image of the devil upon the soul1   
who is the father of sin3 and therefore 
the most odious deformity of the soul2  
and this where the ,holy ,ghost should  
dwell1 and the image and delight of ,god
 should be4  #cf4 ,it is the moral      
destruction not only of the soul1 but of
 the whole creation1 so far as the      
creatures are appointed as the means to 
bring or keep us unto ,god3 for the     
means1 as a means1 is destroyed when it 
is not used to its end4 ,a ship is      
useless if no one be carried in it4 ,a  
watch1 as such1 is useless1 when not    
used to show the hour of the day4 ,all  
the world1 as it is the book that should
 teach us the will of ,god1 is cast by1 
when that use is cast by4 ,nay1 sin     
useth the creature against ,god which   
should have been used for him4  #cg4 ,it
 is a contradicting of our own          
confessions and professions2 a wronging 

of our consciences2 a violation of our  
covenants and self-obligations to ,god4 
#ch4 ,it is a preferring of time before 
eternity1 and regarding things of a     
transitory nature1 and a moment's       
pleasure1 before that which never shall 
have end4  ,sidenote3 ,the perverting   
and confusion of societies4  #ci4 ,it is
 a making a breach in the harmony and   
order of the world3 as the dislocation  
or deformity of a particular member1 is 
the trouble and deformity of all the    
body1 because the comeliness and welfare
 of the whole1 containeth the           
comeliness1 proportion1 and welfare of  
all the parts4 ,and as the dislocation  
or breaking of one part in a watch or   
clock1 is against the use of all the    
engine2 so every man being a part of the
 kingdom of ,god1 doth by sin make a    
breach in the order of the whole2 and   
also giveth an ill example to other     
parts1 and makes himself unserviceable  
to the body2 and dishonoureth the whole 
body with the blot of rebellion2 and    

lets in judgment on the world2 and      
kindleth a consuming fire in the place  
where he liveth2 and is cruel and       
injurious to others4  #dj4 ,sin is not  
only a preferring the body before the   
soul1 but it is also an unmercifulness  
or cruelty against ourselves1 both soul 
and body1 and so is contrary to the true
 use of the indelible principle of      
self-love2 for it is a wounding and     
abusing the soul and defiling the body  
in this life1 and casting both on the   
wrath of ,god1 and into the flames of   
hell hereafter1 or a dangerous venturing
 them into the way of endless damnation 
and despair1 and a contempt of those    
insufferable torments4 ,all these parts 
of malignity and poison are intrinsical 
to sin1 and found in the very nature of 
it4  ,the common aggravations of sin    
being written of by many1 and easily    
gathered from what is said of the nature
 of it1 ,i shall briefly name only a    
few4  #a4 ,the infinite perfection of   
,god in all those blessed attributes and

 relations1 which sin is against1 is the
 greatest aggravation of sin4  #b4 ,the 
inconceivable glory of heaven1 which is 
despised1 is a great aggravation of sin4
  #c4 ,so is the greatness of the       
torments of hell1 which sinners despise 
and venture on4  #d4 ,so is the great   
opposition that ,god hath made against  
sin1 having said and done so much       
against it1 and declared himself to hate
 nothing else immediately in the world4 
#e4 ,the clearness of evidence against  
it1 the nothingness of all that can be  
said for it1 is also a great aggravation
 of it4  #f4 ,so is the fulness1 and    
fitness1 and power of all the means in  
creatures1 providences1 and ,scriptures1
 that is vouchsafed the world against   
it4  #g4 ,so is the experience and      
warning of all ages1 the repentings of  
the converted1 and the disowning it by  
almost all when they come to die4       
,wonderful6 that the experience of the  
world for above five thousand years1    
will teach them no more effectually to  

avoid so mortal1 pernicious a thing4    
#h4 ,the nearness to us also is an      
aggravation3 it is not a distant evil1  
but in our bowels1 in our very hearts2  
we are bound so strictly to love        
ourselves1 that it is a great           
aggravation to do ourselves so great a  
mischief4  #i4 ,the constant inhesion of
 sin is a great aggravation3 that it is 
ever with us1 lying down and rising up1 
at home and abroad2 we are never free   
from it4  #aj4 ,that it should poison   
all our common mercies1 and corrupt all 
our duties1 is an aggravation4 ,but we  
shall take up some of these anon4  ,the 
special aggravations of the sins of     
,god's own children are these3#ajc  #a4 
,they sin against a nearer relation than
 others do2 even against that ,god that 
is their ,father by the new birth1 which
 is more heinous than if a stranger did 
it4  #b4 ,they are ,christ's own        
members3 and it is most unnatural for   
his members to rebel against him1 or do 
him wrong4  #c4 ,they sin against more  

excellent operations of the ,spirit than
 others do1 and against a principle of  
life within them4  #d4 ,they sin against
 the differencing grace1 which appeared 
in their conversion4 ,god took them out 
of a world of sinners1 whom he passed by
 when he could as well have sanctified  
them3 and should they so quickly thus   
requite him8  #e4 ,they sin against the 
pardon and justification which they have
 already received4 ,did ,god so lately  
forgive them all their former debts1 so 
many1 so great and heinous sins1 and    
that so freely to them1 when the        
procurement was so dear to ,christ8 and 
should they so soon forget1 or so ill   
requite1 so great a mercy8  #f4 ,they   
sin against a more serious covenant1    
which at their conversion they entered  
into with ,god1 than other men do4  #g4 
,they sin against all the heart-breaking
 or humbling sorrows1 which they have   
tasted of at their conversion1 and      
since4 ,they have known more of the evil
 of sin than others1 in their sad       

experience of its sting4  #h4 ,they sin 
against more knowledge than other men3  
they have known more what sin is1 and   
what ,christ is1 and what the will of   
,god is1 than others3 and therefore     
deserve to be beaten with many stripes4 
#i4 ,they have oftener confessed sin    
than others1 and spoke odiously of it1  
as the vilest thing1 and aggravated it  
to ,god and man4  #aj4 ,their many      
prayers against it1 and all their labour
 in hearing1 and reading1 and           
sacraments1 and other means1 do         
aggravate it4  #aa4 ,they make a greater
 profession of strict obedience1 and    
therefore sin against their own         
profession4  #ab4 ,they have renewed    
their promises of obedience to ,god1 in 
prayer1 at sacraments1 and at other     
times1 much more than others4  #ac4     
,they have had more experience than     
others of the goodness of obedience1 and
 of the comforts and benefits that      
attend it1 in the favour of ,god1 and   
communion with him therein4  #ad4 ,their

 sins are aggravated by all the reproofs
 and exhortations which they have used  
to others1 to tell them how unreasonable
 and bad it is to provoke the ,lord4    
#ae4 ,they sin under greater hopes of   
glory than others do2 and provoke that  
,god with whom they hope to live for    
ever4  #af4 ,the high titles of love and
 praise which ,god doth give them in his
 word1 do aggravate their sin4 ,that he 
should call them his treasure1 his      
peculiar people1 his jewels1 and the    
apple of his eye1 his sons and          
daughters1 and a holy people1 and       
priests to ,god1 and boast of them as a 
people more excellent than their        
neighbours2 and after this they should  
sin against him4  #ag4 ,they have had   
audience with ,god1 the answer of       
prayers1 and many a deliverance and     
mercy in this life1 which others have   
not2 which aggravate their sins1 as     
being thus contemned1 and as obliging   
them more to ,god than others4  #ah4    
,they dishonour ,god more than any      

others by their sins4 ,his honour lieth 
not so much upon the actions of the     
ungodly1 as on those that are nearest to
 him4  #ai4 ,they harden the wicked more
 than such sins in other men would do4  
,they cause them to blaspheme1 and      
reproach the godly for their sakes1 and 
say1 ,these are your religious men6 ,you
 see now what their strictness is4 ,and 
they hinder the conversion and salvation
 of others3 they grieve the godly1 and  
wrong the church and cause of ,god1 much
 more than the sins of others do4  #bj4 
,lastly1 ,they please the devil more    
than the sins of other men4 ,how busy is
 he to have drawn a ,job to sin6 and how
 would he have boasted against ,god1 and
 his grace1 and his servants1 if he had 
prevailed1 when he boasted so much      
before1 in the false presumption of his 
success6 as if he could make the godly  
forsake ,god1 and be as bad as others1  
if he have leave to tempt them4  ,i     
shall next give you some particular     
directions1 besides those foregoing1 to 

help you to think of sin as it is1 that 
you may hate it2 for your cleansing and 
cure consist in this3 so far as you hate
 sin it is mortified1 and you are cured 
of it4 ,and therefore1 as ,i have       
anatomized it1 that you may see the     
hatefulness of it1 ,i shall direct you  
to improve this for your cure4          
99       99       99       99       99  
,sidenote3 ,how to hate sin4  ,direct4  
,i4 ,labour to know ,god1 and to be     
affected with his attributes1 and always
 to live as in his sight4--,no man can  
know sin perfectly1 because no man can  
know ,god perfectly4 ,you can no further
 know what sin is than you know what    
,god is1 whom you sin against2 for the  
formal malignity of sin is relative1 as 
it is against the will and attributes of
 ,god4 ,the godly have some knowledge of
 the malignity of sin1 because they have
 some knowledge of ,god that is wronged 
by it4 ,the wicked have no practical1   
prevalent knowledge of the malignity of 
sin1 because they have no such knowledge

 of ,god4 ,they that fear ,god will fear
 sinning2 they that in their hearts are 
bold irreverently with ,god1 will1 in   
heart and life1 be bold with sin3 the   
atheist1 that thinketh there is no ,god1
 thinks there is no sin against him4    
,nothing in the world will tell us so   
plainly and powerfully of the evil of   
sin1 as the knowledge of the greatness1 
wisdom1 goodness1 holiness1 authority1  
justice1 truth1 c4 of ,god4 ,the sense  
of his presence1 therefore1 will revive 
our sense of sin's malignity4  ,direct4 
,,ii4 ,consider well of the office1 the 
bloodshed1 and the holy life of         
,christ4--,his office is to expiate sin1
 and to destroy it4 ,his blood was shed 
for it3 his life condemned it4 ,love    
,christ1 and thou wilt hate that which  
caused his death4 ,love him1 and thou   
wilt love to be made like him1 and hate 
that which is so contrary to ,christ4   
,these two great lights will show the   
odiousness of darkness4  ,direct4 ,,iii4
 ,think well both how holy the office   

and work of the ,holy ,ghost is1 and how
 great a mercy it is to us4--,shall ,god
 himself1 the heavenly light1 come down 
into a sinful heart1 to illuminate and  
purify it8 and yet shall ,i keep my     
darkness and defilement1 in opposition  
to such wonderful mercy8 ,though all sin
 against the ,holy ,ghost be not the    
unpardonable blasphemy1 yet all is      
aggravated hereby4  ,direct4 ,,iv4 ,know
 and consider the wonderful love and    
mercy of ,god1 and think what he hath   
done for you2 and you will hate sin1 and
 be ashamed of it4--,it is an           
aggravation which makes sin odious even 
to common reason and ingenuity1 that we 
should offend a ,god of infinite        
goodness1 who hath filled up our lives  
with mercy4 ,it will grieve you if you  
have wronged an extraordinary friend3   
his love and kindness will come into    
your thoughts1 and make you angry with  
your own unkindness4 ,here look over the
 catalogue of ,god's mercies to you1 for
 soul and body4 ,and here observe that  

,satan1 in hiding the love of ,god from 
you1 and tempting you under the pretence
 of humility to deny his greatest1      
special mercy1 doth seek to destroy your
 repentance and humiliation also1 by    
hiding the greatest aggravation of your 
sin4  ,direct4 ,v4 ,think what the soul 
of man is made for1 and should be used  
to1 even to love1 obey1 and glorify our 
,maker2 and then you will see what sin  
is1 which disableth and perverteth      
it4--,how excellent1 and high1 and holy 
a work are we created for and called to6
 ,and should we defile the temple of    
,god8 and serve the devil in filthiness 
and folly1 where we should entertain1   
and serve1 and magnify our ,creator8    
,direct4 ,,vi4 ,think well what pure and
 sweet delights a holy soul may enjoy   
from ,god1 in his holy service2 and then
 you will see what sin is1 which robbeth
 him of these delights1 and preferreth  
fleshly lusts before them4--,o how      
happily might we perform every duty1 and
 how fruitfully might we serve our      

,lord1 and what delight should we find  
in his love and acceptation1 and the    
foresight of everlasting blessedness1 if
 it were not for sin2 which bringeth    
down the soul from the doors of heaven1 
to wallow with swine in a beloved       
dunghill6  ,direct4 ,,vii4 ,bethink you 
what a life it is which you must live   
for ever1 if you live in heaven2 and    
what a life the holy ones there now     
live2 and then think whether sin1 which 
is so contrary to it1 be not a vile and 
hateful thing4--,either you would live  
in heaven1 or not4 ,if not1 you are not 
those ,i speak to4 ,if you would1 you   
know that there is no sinning2 no       
worldly mind1 no pride1 no passion1 no  
fleshly lust or pleasures there4 ,oh1   
did you but see and hear one hour1 how  
those blessed spirits are taken up in   
loving and magnifying the glorious ,god 
in purity and holiness1 and how far they
 are from sin1 it would make you loathe 
sin ever after1 and look on sinners as  
on men in bedlam wallowing naked in     

their dung4 ,especially1 to think that  
you hope yourselves to live for ever    
like those holy spirits2 and therefore  
sin doth ill beseem you4  ,direct4      
,,viii4 ,look but to the state and      
torment of the damned1 and think well of
 the difference betwixt angels and      
devils1 and you may know what sin       
is4--,angels are pure2 devils are       
polluted3 holiness and sin do make the  
difference4 ,sin dwells in hell1 and    
holiness in heaven4 ,remember that every
 temptation is from the devil1 to make  
you like himself2 as every holy motion  
is from ,christ1 to make you like       
himself4 ,remember when you sin1 that   
you are learning and imitating of the   
devil1 and are so far like him1 ,john   
viii4 #dd4 ,and the end of all is1 that 
you may feel his pains4 ,if hell-fire be
 not good1 then sin is not good4        
,direct4 ,,ix4 ,look always on sin as   
one that is ready to die1 and consider  
how all men judge of it at the          
last4--,what do men in heaven say of it8

 and what do men in hell say of it8 and 
what do men at death say of it8 and what
 do converted souls1 or awakened        
consciences1 say of it8 ,is it then     
followed with delight and fearlessness  
as it is now8 is it then applauded8 will
 any of them speak well of it8 ,nay1 all
 the world speaks evil of sin in the    
general now1 even when they love and    
commit the several acts4 ,will you sin  
when you are dying8  ,direct4 ,x4 ,look 
always on sin and judgment              
together4--,remember that you must      
answer for it before ,god1 and angels1  
and all the world2 and you will the     
better know it4  ,direct4 ,,xi4 ,look   
now but upon sickness1 poverty1 shame1  
despair1 death1 and rottenness in the   
grave1 and it may a little help you to  
know what sin is4--,these are things    
within your sight or feeling2 you need  
not faith to tell you of them4 ,and by  
such effects you might have some little 
knowledge of the cause4  ,direct4 ,,xii4
 ,look but upon some eminent1 holy      

persons upon earth1 and upon the mad1   
profane1 malignant world2 and the       
difference may tell you in part what sin
 is4--,is there not an amiableness in a 
holy1 blameless person1 that liveth in  
love to ,god and man1 and in the joyful 
hopes of life eternal8 ,is not a beastly
 drunkard or whoremonger1 and a raging  
swearer1 and a malicious persecutor1 a  
very deformed1 loathsome creature8 ,is  
not the mad1 confused1 ignorant1 ungodly
 state of the world a very pitiful      
sight8 ,what then is the sin that all   
this doth consist in8  ,though the      
principal part of the cure is in turning
 the will to the hatred of sin1 and is  
done by this discovery of its malignity2
 yet ,i shall add a few more directions 
for the executive part1 supposing that  
what is said already has had its effect4
  ,direct4 ,i4 ,when you have found out 
your disease and danger1 give up        
yourselves to ,christ as the ,saviour   
and ,physician of souls1 and to the     
,holy ,ghost as your ,sanctifier1       

remembering that he is sufficient and   
willing to do the work which he hath    
undertaken4--,it is not you that are to 
be saviours and sanctifiers of          
yourselves 7unless as you work under    
,christ74 ,but he that hath undertaken  
it1 doth take it for his glory to       
perform it4  ,direct4 ,,ii4 ,yet must   
you be willing and obedient in applying 
the remedies prescribed you by ,christ1 
and observing his directions in order to
 your cure4--,and you must not be       
tender1 and coy1 and fine1 and say1     
,this is too bitter1 and that is too    
sharp2 but trust his love1 and skill1   
and care1 and take it as he prescribeth 
it1 or giveth it you1 without any more  
ado4 ,say not1 ,it is grievous1 and ,i  
cannot take it3 for he commands you     
nothing but what is safe1 and wholesome1
 and necessary1 and if you cannot take  
it1 you must try whether you can bear   
your sickness1 and death1 and the fire  
of hell6 ,are humiliation1 confession1  
restitution1 mortification1 and holy    

diligence1 worse than hell8  ,direct4   
,,iii4 ,see that you take not part with 
sin1 and wrangle not1 or strive not     
against your ,physician1 or any that    
would do you good4--,excusing sin1 and  
pleading for and extenuating it1 and    
striving against the ,spirit and        
conscience1 and wrangling against       
ministers and godly friends1 and hating 
reproof1 are not the means to be cured  
and sanctified4  ,direct4 ,,iv4 ,see    
that malignity in every one of your     
particular sins1 which you can see and  
say is in sin in general4--,it is a     
gross deceit of yourselves1 if you will 
speak a great deal of the evil of sin1  
and see none of this malignity in your  
pride1 and your worldliness1 and your   
passion and peevishness1 and your malice
 and uncharitableness1 and your lying1  
backbiting1 slandering1 or sinning      
against conscience for worldly commodity
 or safety4 ,what self-contradiction is 
it for a man in prayer to aggravate sin1
 and when he is reproved for it1 to     

justify or excuse it6 for a popish      
priest to enter sinfully upon his place1
 by subscribing or swearing the ,trent  
,confession1 and then to preach         
zealously against sin in the general1 as
 if he had never committed so horrid a  
crime6 ,this is like him that will speak
 against treason1 and the enemies of the
 king1 but because the traitors are his 
friends and kindred1 will protect or    
hide them1 and take their parts4        
,direct4 ,v4 ,keep as far as you can    
from those temptations which feed and   
strengthen the sins which you would     
overcome4--,lay siege to your sins1 and 
starve them out1 by keeping away the    
food and fuel which is their maintenance
 and life4  ,direct4 ,,vi4 ,live in the 
exercise of those graces and duties     
which are contrary to the sins which you
 are most in danger of4--,for grace and 
duty are contrary to sin1 and killeth   
it1 and cureth us of it1 as the fire    
cureth us of cold1 or health of         
sickness4  ,direct4 ,,vii4 ,hearken not 

to weakening unbelief and distrust1 and 
cast not away the comforts of ,god1     
which are your cordials and             
strength4--,it is not a frightful1      
dejected1 despairing frame of mind1 that
 is fittest to resist sin2 but it is the
 encouraging sense of the love of ,god1 
and thankful sense of grace received    
7with a cautelous fear74  ,direct4      
,,viii4 ,be always suspicious of carnal 
self-love1 and watch against it4--,for  
that is the burrow or fortress of sin2  
and the common patron of it2 ready to   
draw you to it1 and ready to justify it4
 ,we are very prone to be partial in our
 own cause2 as the case of ,judah with  
,tamar1 and ,david when ,nathan reproved
 him in a parable1 show4 ,our own       
passions1 our own pride1 our own        
censures1 or backbitings1 or injurious  
dealings1 our own neglects of duty1 seem
 small1 excusable1 if not justifiable   
things to us2 whereas we could easily   
see the faultiness of all these in      
another1 especially in an enemy3 when   

yet we should be best acquainted with   
ourselves1 and we should most love      
ourselves1 and therefore hate our own   
sins most4  ,direct4 ,,ix4 ,bestow your 
first and chiefest labour to kill sin at
 the root2 to cleanse the heart1 which  
is the fountain2 for out of the heart   
cometh the evils of the life4--,know    
which are the master-roots2 and bend    
your greatest care and industry to      
mortify those3 and they are especially  
these that follow2 #a4 ,ignorance4 #b4  
,unbelief4 #c4 ,inconsiderateness4 #d4  
,selfishness and pride4 #e4             
,fleshliness1 in pleasing a brutish     
appetite1 lust1 or fantasy4 #f4         
,senseless hardheartedness and          
sleepiness in sin4  ,direct4 ,x4        
,account the world and all its          
pleasures1 wealth1 and honours1 no      
better than indeed they are1 and then   
,satan will find no bait to catch       
you4--,esteem all as dung with ,paul1   
,phil4 iii4 #h2 and no man will sin1 and
 sell his soul1 for that which he       

accounteth but as dung4  ,direct4 ,,xi4 
,keep up above in a heavenly            
conversation1 and then your souls will  
be always in the light1 and as in the   
sight of ,god1 and taken up with those  
businesses and delights which put them  
out of relish with the baits of sin4    
,direct4 ,,xii4 ,let christian          
watchfulness be your daily work2 and    
cherish a preserving1 though not a      
distracting and discouraging fear4      
,direct4 ,,xiii4 ,take heed of the first
 approaches and beginnings of sin4 ,oh  
how great a matter doth a little of this
 fire kindle6 ,and if you fall1 rise    
quickly by sound repentance1 whatever it
 may cost you4  ,direct4 ,,xiv4 ,make   
,god's word your only rule2 and labour  
diligently to understand it4  ,direct4  
,,xv4 ,and in doubtful cases1 do not    
easily depart from the unanimous        
judgment of the generality of the most  
wise and godly of all ages4  ,direct4   
,,xvi4 ,in doubtful cases be not        
passionate or rash1 but proceed         

deliberately1 and prove things well1    
before you fasten on them4  ,direct4    
,,xvii4 ,be acquainted with your bodily 
temperature1 and what sin it most       
inclineth you to1 and what sin also your
 calling or converse doth lay you most  
open to1 that there your watch may be   
the stricter4 7,of all which ,i shall   
speak more fully under the next ,grand  
,direction47  ,direct4 ,,xviii4 ,keep in
 a life of holy order1 such as ,god hath
 appointed you to walk in4 ,for there is
 no preservation for stragglers that    
keep not rank and file1 but forsake the 
order which ,god commandeth them4--,and 
this order lieth principally in these   
points3 #a4 ,that you keep in union with
 the universal church4 ,separate not    
from ,christ's body upon any pretence   
whatever4 ,with the church as           
regenerate1 hold spiritual communion1 in
 faith1 love1 and holiness3 with the    
church as congregate and visible1 hold  
outward communion1 in profession and    
worship4 #b4 ,if you are not teachers1  

live under your particular1 faithful    
pastors1 as obedient disciples of       
,christ4 #c4 ,let the most godly1 if    
possible1 be your familiars4 #d4 ,be    
laborious in an outward calling4        
,direct4 ,,xix4 ,turn all ,god's        
providences1 whether of prosperity or   
adversity1 against your sins4--,if he   
give you health and wealth1 remember he 
thereby obligeth you to obedience1 and  
calls for special service from you4 ,if 
he afflict you1 remember that it is sin 
that he is offended at1 and searcheth   
after2 and therefore take it as his     
physic1 and see that you hinder not1 but
 help on its work1 that it may purge    
away your sin4  ,direct4 ,,xx4 ,wait    
patiently on ,christ till he have       
finished the cure1 which will not be    
till this trying life be                
finished4--,persevere in attendance on  
his ,spirit and means2 for he will come 
in season1 and will not tarry4 ,then    
shall we know1 if we follow on to know  
the ,lord3 his going forth is prepared  

as the morning1 and he shall come unto  
us as the rain3 as the latter and former
 rain upon the earth1 ,hos4 vi4 #c4     
,though you have oft said1 ,there is no 
healing1 ,jer4 xiv4 #ai2 he will heal   
your backslidings1 and love you freely1 
,hos4 xiv4 #d4 ,unto you that fear his  
name1 shall the ,sun of righteousness   
arise1 with healing in his wings1 ,mal4 
iv4 #b3 and blessed are all they that   
wait for him1 ,isa4 xxx4 #ah4  ,thus ,i 
have given such directions as may help  
for humiliation under sin1 or hatred of 
it1 and deliverance from it4         99 
99       99       99       99           
,sidenote3 ,our warfare under ,christ   
against the tempter4  ,grand ,direct4   
,,ix4 ,spend all your days in a skilful1
 vigilant1 resolute1 and valiant war    
against the flesh1 the world1 and the   
devil1 as those that have covenanted to 
follow ,christ the ,captain of your     
salvation4  ,the flesh is the end of    
temptation1#ajd for all is to please it1
 ,rom4 xiii4 #ad1 and therefore is the  

greatest enemy2 the world is the matter 
of temptation2 and the devil is the     
first mover1 or efficient of it3 and    
this is the trinity of enemies to       
,christ and us1 which we renounce in    
baptism1 and must constantly resist4 ,of
 the world and flesh ,i shall speak     
chap4 #d4 ,here ,i shall open the       
methods of the devil4 ,and first ,i     
shall prepare your understanding1 by    
opening some presupposed truths4  #a4   
,it is presupposed1 that there is a     
devil4 ,he that believeth not this1 doth
 prove it to others1 by showing how     
grossly the devil can befool him4       
,apparitions1 witchcrafts1 and          
temptations are full proofs of it to    
sense2 besides what ,scripture saith4   
#b4 ,it is supposed that he is the      
deadly enemy of ,christ and us4#aje ,he 
was once an angel1 and fell from his    
first estate by sin1 and a world of evil
 spirits with him2 and it is probable   
his envy against mankind might be the   
greater1 as knowing that we were made to

 succeed him and his followers1 in their
 state of glory3 for ,christ saith1 that
 we shall be equal with the angels1     
,luke xx4 #cf4 ,he showed his enmity to 
man in our innocency1 and by his        
temptation caused our fall and misery4  
,but after the fall1 ,god put an enmity 
into the nature of man against devils1  
as a merciful preservative against      
temptation3 so that as the whole nature 
of man abhorreth the nature of serpents1
 so doth the soul abhor and dread the   
diabolical nature4 ,and1 therefore1 so  
far as the devil is seen in a temptation
 now1 so far it is frustrated2 till the 
enmity in nature be overcome by his     
deceits3 and this help nature hath      
against temptation1 which it seems our  
nature had not before the fall1 as not  
knowing the malice of the devil against 
us4  ,there is a natural enmity to the  
devil himself put into all the woman's  
natural seed3 but the moral enmity      
against his sinful temptations and      
works1 is put only into the spiritual   

seed by the ,holy ,ghost 7except what   
remnants are in the light of nature74 ,i
 will be brief of all this and the next1
 having spoken of them more largely in  
my ,treatise against ,infidelity1 ,part 
iii4  ,the devil's names do tell us what
 he is4#ajf ,in the ,old ,testament he  
is called1 #a4 ,the serpent1 ,gen4 iii4 
#b4 ,the ,hebrew word1 translated       
devils1 in ,lev4 xvii4 #g1 and ,isa4    
xiii4 #ba1 signifieth hairy1 as satyrs  
are described2 and sometimes he-goats2  
because in such shapes he oft appeareth4
 #c4 ,he is called ,satan1 ,zech4 iii4  
#a4 #d4 ,an evil spirit1 #a ,sam4 xviii4
 #aj4 #e4 ,a lying spirit1 #a ,kings    
xxii4 #bb2 for he is a liar1 and the    
father of it1 ,john viii4 #dd4 #f4 ,his 
offspring is called a spirit of         
uncleanness1 ,zech4 xiii4 #b4 #g4 ,and  
he 7or his spawn7 is called a spirit of 
fornication1 ,hos4 iv4 #ab2 that is1    
idolatry4 #h4 ,a perverse spirit1       
causing staggering and giddiness as a   
drunken man1 ,isa4 xix4 #ad4  ,in the   

,new ,testament1 #a4 ,he is sometimes   
called simply a spirit1 ,mark ix4 #bj1  
#bf2 ,luke ix4 #ci2 x4 #bj4 #b4         
,sometimes1  1 unclean spirits1 ,luke   
vi4 #ah2 as contrary to the ,holy       
,spirit2 and that from their nature and 
effects4 #c4 ,and after1 1 demons1 a    
word taken in a good sense in heathen   
writers1 but not in ,scripture2 because 
they worshipped devils under that name1 
7unless perhaps ,acts xvii4 #ah2 #a     
,tim4 iv4 #a47 ,and1  with respect to   
their knowledge1 and1 as some think1 to 
the knowledge promised to ,adam1 in the 
temptation4 #d4 1 the tempter1 ,matt4   
iv4 #e4 ,satan1 ,matt4 iv42 #a ,pet4 v4 
#h4 #f4 1 an enemy1 ,matt4 xiii4 #bh1   
#ci4 #g4 ,the strong man armed1 ,matt4  
xii4 #h4 ,angels1 #a ,cor4 vi4 #c2 #b   
,pet4 ii4 #d4 ,angels which kept not    
their first state1 ,jude #f4 #i4 ,a     
spirit of divination1 ,acts xvi4 #af4   
#aj4 ,a roaring lion1 #a ,pet4 v4 #h4   
#aa4 ,a murderer1 ,john viii4 #dd4 #ab4 
,belial1 #b ,cor4 vi4 #ae4 #ac4         

,beelzebub1 ,matt4 xii4 the god of      
flies4 #ad4 ,the prince of this world1  
,john xii4 #ba1 from his power over     
wicked men4 #ae4 ,the god of this world1
 #b ,cor4 iv4 #e1 because the world obey
 him4 #af4 ,the prince of the power of  
the air1 ,eph4 ii4 #b4 #ag4 ,the ruler  
of the darkness of this world1 ,eph4 vi4
 #ab4 ,principalities and powers4 #ah4  
,the father of the wicked1 ,john viii4  
#dd4 #ai4 ,the dragon1 and the old      
serpent1 ,rev4 xii4 #bj4 1 the          
calumniator1 or false accuser1 often4   
#ba4   the evil one1 ,matt4 xxiii4 #ai4 
#bb4 ,an evil spirit1 ,acts xix4 #ae4   
#bc4 1 the destroyer1 and ,abaddon1 the 
king of the locusts1 and angel of the   
bottomless pit1 ,rev4 ix4 #aa1 7unless  
that speak of antichrist74  #c4 ,he is  
too strong an enemy for lapsed sinful   
man to deal with of himself4 ,if he     
conquered us in innocency1 what may he  
do now8 ,he is dangerous1 7#a47 ,by the 
greatness of his subtlety4 7#b47 ,by the
 greatness of his power4 7#c47 ,by the  

greatness of his malice4 ,and hence1    
7#d47 ,by his constant diligence1       
watching when we sleep1 ,matt4 xiii4    
#be2 and seeking night and day to       
devour1 #a ,pet4 v4 #h2 ,rev4 xii4 #d4  
#d4 ,therefore ,christ hath engaged     
himself in our cause1 and is become the 
,captain of our salvation1 ,heb4 ii4    
#aj4ajg ,and the world is formed into   
two armies1 that live in continual war3 
the devil is the prince and general of  
one1 and his angels and wicked men are  
his armies3 ,christ is the ,king and    
,general of the other1 and his angels   
7,heb4 ii4 #ad7 and saints are his army4
 ,between these two armies are the      
greatest conflict in the world4  #e4 ,it
 is supposed also1 that this war is     
carried on1 on both sides1 within us1   
and without us2 by inward solicitations1
 and outward means1 which are fitted    
thereunto4  #f4 ,both ,christ and ,satan
 work by officers1 instruments1 and     
means4 ,christ hath his ministers to    
preach his gospel1 and pull down the    

kingdom of ,satan4 ,and ,satan hath his 
ministers to preach licentiousness and  
lies1 and to resist the gospel and      
kingdom of ,christ1 #a ,cor4 iii4 #e2   
iv4 #a2 #b ,cor4 xi4 #ae2 ,acts xiii4   
#h-aj4 ,christ hath his church1 and the 
devil hath his synagogue4 ,christ's     
soldiers do every one1 in their places1 
fight for him against the devil4 ,and   
the devil's soldiers do every one1 in   
their places1 fight against ,christ4    
,the generals are both unseen to        
mortals2 and the unseen power is theirs2
 but their agents are visible4 ,the     
soldiers fight not only against the     
generals1 but against one another2 but  
it is all1 or chiefly1 for the generals'
 sakes4 ,it is ,christ that the wicked  
persecute in his servants1 ,acts ix4 #d2
 and it is the devil whom the godly hate
 and resist in the wicked4  ,but yet    
here are divers notable differences4 #a4
 ,the devil's servants do not what they 
do in love to him1 but to their own     
flesh2 but ,christ's servants do what   

they do in love to him1 as well as to   
themselves4 #b4 ,the devil's army are   
cheated into arms and war1 not knowing  
what they do2 but ,christ doth all in   
the open light1 and will have no        
servants but those that deliberately    
adhere to him1 when they know the worst4
 #c4 ,the devil's servants do not know  
that he is their general2 but ,christ's 
followers do all know their ,lord4 #d4  
,the devil's followers disown their     
master and their work2 they will not own
 that they fight against ,christ and his
 kingdom1 while they do it3 but         
,christ's followers own their ,captain1 
and his cause1 and work2 for he is not a
 master to be ashamed of4  #g4 ,both    
,christ and ,satan work persuasively1 by
 moral means1 and neither of them by    
constraint and force4 ,christ forceth   
not men against their wills to good1 and
 ,satan cannot force them to be bad2 but
 all the endeavour is to make men       
willing2 and he is the conqueror that   
getteth and keepeth our own consent4    

#h4 ,their ends are contrary1 and       
therefore their ways are also contrary4 
,the devil's end is1 to draw man to sin 
and damnation1 and to dishonour ,god2   
and ,christ's end is1 to draw man from  
sin to holiness and salvation1 and to   
honour ,god4 ,but ,christ maketh known  
his end1 and ,satan concealeth his end  
from his followers4  #i4 ,there is      
somewhat within the good and bad for the
 contrary part to work upon2 and we are1
 as it were1 divided in ourselves1 and  
have somewhat in us that is on both     
sides4 ,the wicked have an honourable   
acknowledgment of ,god1 and of their    
greatest obligation to him2 a hatred to 
the devil2 a love of themselves2 a      
willingness to be happy1 and an         
unwillingness to be miserable2 and a    
conscience which approveth of more good 
than they do1 and condemneth much of    
their transgression4 ,this is some      
advantage to the persuasions of the     
ministers of ,christ to work upon2 and  
they have reason capable of knowing     

more4  ,the soldiers of ,christ have a  
fleshly appetite1 and the remnants of   
ignorance and error in their minds1 and 
of earthliness1 and carnality1 and      
averseness to ,god in their wills1 with 
a nearness to this world1 and much      
strangeness to the world to come4 ,and  
here is too much advantage for ,satan to
 work on by his temptations4  #aj4 ,but 
it is the predominant part within us1   
and the scope of our lives1 which       
showeth which of the armies we belong   
to4 ,and thus we must give up our names 
and hearts to ,christ1 and engage under 
his conduct against the devil1 and      
conquer to the death1 if we will be     
saved4 ,not to fight against the bare   
name of the devil2 for so will his own  
soldiers1 and spit at his name1 and hang
 a witch that makes a contract with him3
 but it is to fight against his cause   
and work1 which is by fighting against  
the world and the flesh1 and for the    
glory of ,god4  ,sidenote3 ,the method4 
,in opening to you this holy war1 ,i    

shall1 ,first1 ,shew you what we must do
 on the offensive part4 ,secondly1 ,what
 on the defensive part4 ,and here ,i    
shall show you1 ,i4 ,what it is that the
 tempter aimeth at as his end4 ,,ii4    
,what matter or ground he worketh upon4 
,,iii4 ,what are his succours and       
assistance4 ,,iv4 ,what kind of officers
 and instruments he useth4 ,v4 ,what are
 his methods and actual temptations1 #a4
 ,to actual sin1 #b4 ,against our duty  
to ,god4  ,first1 ,our offensive arms   
are to be used1 #a4 ,against the power  
of sin within us2 and all its advantages
 and helps3 for while ,satan ruleth and 
possesseth us within1 we shall never    
well oppose him without4 #b4 ,against   
sin in others1 as far as we have        
opportunity4 #c4 ,against the credit and
 honour of sin in the world3 as the     
devil's servants would bring light and  
holiness into disgrace1 so ,christ's    
servants must cast disgrace and shame   
upon sin and darkness4 #d4 ,against all 
the reasonings of sinners1 and their    

subtle fallacies1 whereby they would    
deceive4 #e4 ,against the passions and  
violent lusts which are the causes of   
men's other sins4 #f4 ,against the holds
 and helps of sin1 as false teachers1   
profane revilers1 ignorance1 and deceit4
 ,only take heed that on this pretence  
we step not out of our ranks and places1
 to pull down the powers of the world by
 rebellions3 ,for the weapons of our    
warfare are not carnal1 #b ,cor4 x4 #d4 
,secondly1 ,as to our defence1 ,i4 ,the 
ends of the tempter which must be       
perceived1 are these3 ,in general1 his  
aim is at our utter ruin and damnation1 
and to draw us here to dishonour ,god as
 much as he can4 ,but1 especially1 his  
aim is to strengthen the great heart    
sins1 which are most mortal1 and are the
 root1 and life1 and spawners of the    
rest3 especially these3 #a4 ,ignorance1 
which is the friend and cloak to all the
 rest4 #b4 ,error1 which will justify   
them4 #c4 ,unbelief1 which keeps off all
 that should oppose them4 #d4 ,atheism1 

profaneness1 unholiness1 which are the  
defiance of ,god and all his armies4 #e4
 ,presumption1 which emboldeneth them1  
and hides the danger4 #f4 ,hardness of  
heart1 which fortifieth them against all
 the batteries of grace4 #g4 ,hypocrisy1
 which maketh them serve him as spies   
and intelligencers in the army of       
,christ4 #h4 ,disaffection to ,god and  
his ways and servants1 which is the     
devil's colours4 #i4 ,unthankfulness1   
which tends to make them unreconcilable 
and unrecoverable4 #aj4 ,pride1 which   
commandeth many regiments of lesser     
sins4 #aa4 ,worldliness1 or love of     
money and wealth1 which keepeth his     
armies in pay4 #ab4 ,sensuality1        
voluptuousness1 or flesh-pleasing1 which
 is the great commander of all the      
rest4#ajh ,for selfishness is the       
devil's lieutenant-general1 which       
consisteth chiefly in the three last    
named1 but especially in pride and      
sensuality4 ,some think that it is      
outward sins that bring all the danger2 

but these twelve heart sins1 which ,i   
have named to you1 are the twelve gates 
of the infernal city1 which ,satan      
loveth above all the rest4  ,,ii4 ,the  
matter and grounds of his temptations   
are these3 #a4 ,the devil first worketh 
upon the outward sense1 and so upon the 
sensitive appetite3 he showeth the cup  
to the drunkard's eye1 and the bait of  
filthy lust to the fornicator1 and the  
riches and pomp of the world to the     
covetous and proud4 ,the glutton tasteth
 the sweetness of the dish which he     
loveth4 ,stage-plays1 and tempting      
sports1 and proud attire1 and sumptuous 
buildings1 and all such sensual things1 
are the baits by which the devil angleth
 for souls4 ,thus ,eve first saw the    
fruit1 and then tasted1 and then did    
eat4 ,thus ,noah1 and ,lot1 and ,david  
sinned4 ,thus ,achan saith1 ,josh4 vii4 
#ba1 ,i saw 7the garments1 silver1 and  
gold7 ,i coveted them1 and ,i took them4
 ,the sense is the door of sin4  #b4    
,the tempter next worketh on the fantasy

 or imagination1 and prints upon it the 
loveliest image of his bait that        
possibly he can1 and engageth the sinner
 to think on it1 and to roll it over and
 over in his mind1 even as ,god         
commandeth us to meditate on his        
precepts4  #c4 ,next he worketh by these
 upon the passions or affections3 which 
fantasy having inflamed1 they violently 
urge the will and reason2 and this      
according to the nature of the passion1 
whether fear or hope1 sorrow or joy1    
love or hatred1 desire or aversion2 but 
by none doth he work so dangerously as  
by delight1 and love1 and desire of     
things sensual4  #d4 ,hence he          
proceedeth to infect the will1 7upon the
 simple apprehension of the             
understanding17 to make it inordinately 
cleave to the temporal good1 and to     
neglect its duty in commanding the      
understanding to meditate on preserving 
objects1 and to call off the thoughts   
from the forbidden thing3 it neglecteth 
to rule the thoughts and passions       

according to its office and natural     
power4  #e4 ,and so he corrupteth the   
understanding itself1 first to omit its 
duty1 and then to entertain deceit1 and 
to approve of evil3 and so the servant  
is put into the government1 and the     
commanding powers do but serve it4      
,reason is blinded by sensuality and    
passion1 and becomes their servant1 and 
pleads their cause4  ,by all this it    
appeareth1 #a4 ,that ,satan's first bait
 is ordinarily some sensible or         
imaginary good1 set up against true     
spiritual good4 #b4 ,that his first     
assault of the reason and will is to    
tempt them into a sluggish neglect and  
neutrality1 to omit that restraint of   
sense1 thought1 and passion1 which was  
their duty4 #c4 ,and that1 lastly1 he   
tempteth them into actual compliance and
 committing of the sin3 and herein1 #a4 
,the bait which he useth with the       
understanding is still some seeming     
truth4 ,and1 therefore1 his art and work
 is to colour falsehood1 and make it    

seem truth2 for this is the deceiving of
 the mind3 and therefore for a sinner to
 plead his mistake for his excuse1 and  
say1 ,i thought it had been so or so2 ,i
 thought it had been no sin1 or no duty2
 this is but to confess1 and not to     
excuse3 it is but as much as to say1 ,my
 understanding sinned with my will1 and 
was deceived by the tempter and         
overcome4 #b4 ,and the bait which he    
useth with the will is always some      
appearing good3 and self-love and love  
of good is the principle which he       
abuseth1 and maketh his ground to work  
upon2 as ,god also useth it in drawing  
us to good4  ,,iii4 ,the succours and   
auxiliaries of the devil1 and his       
principal means1 are these3 #a4 ,he doth
 what he can to get an ill tempered body
 on his side2 for as sin did let in     
bodily distempers1 so do they much      
befriend the sin that caused them4 ,a   
choleric temper will much help him to   
draw men to passion1 malice1 murder1    
cruelty1 and revenge4 ,a sanguine and   

bilious temper mixed1 will help him to  
draw men to lust1 and filthiness1 and   
levity1 and wantonness1 and time-wasting
 pleasures3 a sanguine temper mixed with
 a pituitous1 much helpeth him to make  
men blockish1 and regardless1 and       
insensible of the great concernments of 
the soul4 ,a phlegmatic temper helpeth  
him to draw people to drowsy            
sluggishness1 and to an idle1 slothful  
life1 and so to ill means to maintain   
it1 and to a backwardness to every work 
that is good4 ,a healthful temper much  
helpeth him to draw people to gluttony1 
drunkenness1 lust1 ambition1            
covetousness1 and neglect of life       
eternal3 a sickly temper helpeth him to 
tempt us to peevishness and impatience3 
and a melancholy temper helpeth him in  
all the temptations mentioned but even  
now4  #b4 ,he useth his greatest skill  
to get the greatest fleshly interest on 
his side3 so that it may be a matter of 
great pleasure1 great advancement1 and  
honour1 and applause1 or great commodity

 to a man1 if he will sin2 or a matter  
of great suffering1 and great disgrace1 
and great loss to him that will not sin1
 or that will be holy and obedient to   
,god3 for fleshly interest being the    
common matter of all his temptations1   
his main business is to greaten this as 
much as may be4  #c4 ,he maketh very    
great advantage of the common customs of
 the country that men live in3 this     
carrieth away thousands and millions at 
once4 ,when the common vote and custom  
are for sin1 and against ,christ and    
holiness1 particular persons think      
themselves excused1 that they are no    
wiser or better than all the country    
about them4 ,and they think they are    
much the safer for sinning in so great a
 crowd1 and doing but as most men do2   
and he that contradicteth them cometh on
 great disadvantage in their eye1 when  
he is to oppose an army of adversaries1 
and seemeth to think himself wiser than 
so many4  #d4 ,also he is exceeding     
industrious to get education on his     

side2 he knoweth how apt men are to     
retain the form which they were moulded 
or cast into at first3 if he get the    
first possession1 by actual as well as  
original sin1 he is not easily cast out4
 ,especially when education doth        
conspire with common custom1 it         
delivereth most of the people and       
kingdoms of the earth into his hands4   
#e4 ,also he is industrious to get the  
approved doctrine of the teachers of the
 people on his side4 ,if he can get it  
to pass once for a revelation or command
 of ,god1 he will quickly conquer       
conscience by it1 and take down all     
resistance3 he never doth war more      
successfully against ,god1 than when he 
beareth the name of ,god in his colours1
 and fighteth against him in his own    
name4 ,mahometans1 ,jews1 papists1 and  
all heretics are the trophies and       
monuments of his victories by this way4 
,mischief is never so much reverenced1  
nor proceedeth so successfully1 as when 
it is made a religion6 ,when the devil  

can charge men to do his business in the
 name of ,god1 and upon pain of         
damnation1 he hath got the strongest    
weapons that ever he can make use of4   
,his ordinary bait is some fleshly      
pleasure2 but he goeth high indeed when 
he presumeth to offer the everlasting   
pleasures2 he tempted ,christ with all  
the kingdoms and glory of the world2 but
 he tempteth many millions of souls with
 the offers of the kingdom of heaven    
itself4 ,for he will offer it to them   
that he is endeavouring to keep from it1
 and make it the bait to draw men from  
it into the way to hell4  #f4 ,he is    
exceeding diligent to get the wealth and
 prosperity of the world on his side2   
that he may not seem to flatter his     
servants with empty promises1 but to    
reward them with real felicity and      
wealth4 ,and then he would make the     
sinner believe that ,christ is the      
deceiver1 and promiseth a kingdom which 
none of them ever saw1 and which he will
 not give them2 but that he himself will

 not deceive them1 but make good his    
promises even in this life without      
delay3 for they see with their eyes the 
things which he promiseth1 and they     
shall have them presently in possession1
 to secure them from deceit4  #g4 ,he is
 exceeding industrious to get common    
fame and reputation on his side2 that he
 may be able to keep his cause in       
credit1 and to keep the cause of ,christ
 and holiness in disgrace4 ,for he      
knoweth how exceeding prone men are to  
fall into the way of honour and esteem1 
and which most men praise2 and how loth 
they are to go in the way which is hated
 and evil spoken of by the most of men4 
#h4 ,he is very diligent to get the     
sword and government of kingdoms1 and   
states1 and countries1 and cities1 and  
corporations into his hands1 or on his  
side2 for he knoweth the multitude of   
the ignorant and vulgar people are      
exceeding prone to be of the religion of
 those that are able to help or hurt    
them1 and to follow the stronger side2  

and that the will and example of the    
ruler is as the first sheet or stamp1   
which all the rest are printed after4   
,therefore he will do his worst1 to give
 the greatest power to the most ungodly3
 if the ,turk be the emperor1 the most  
of the vulgar are like quickly to be    
,turks3 if a papist be their king1 the  
most of them are likely to be papists4  
,look into the present state of the     
heathen1 infidel1 ,mahometan1 papal1 and
 profane parts of the world1 and into   
the history of all ages past1 and you   
will see with grief and admiration1 how 
much the devil hath got by this4  #i4   
,also he is very desirous to get our    
society and companions on his side2 who 
are near us1 and have frequent          
opportunities to do us good or hurt4    
,for he knoweth by long and great       
experience how powerfully they draw1 and
 how frequently they speed4  #aj4 ,and  
he is very industrious to get our       
friends that have power over us1 and    
greatest interest in us1 on his side4   

,for then he hath won our out-works     
already4  #aa4 ,lastly1 he is desirous  
sometimes to get the name and appearance
 of virtue and piety on his side2 that  
those that are to do his work1 may have 
a winning carriage1 and so a venerable  
name1 and the cloak of virtue may serve 
his turn for the promoting of the       
destruction of piety itself4  ,,iv4 ,by 
what hath been said1 you may understand 
what kind of officers and instruments   
the tempter useth4 #a4 ,he commonly     
useth men that are themselves first     
deceived and corrupted1 as fit          
instruments to deceive and corrupt      
others4 ,these will carry it on with    
confidence and violence2 the employment 
seemeth natural to them1 they are so fit
 for it3 they will be willing to make   
other men of their mind1 and to have the
 company of others in their way4 ,a     
drunkard is fit to make a drunkard2 and 
a filthy fornicator to entice another   
into the sin2 and a gamester to make a  
gamester2 and a wanton time-waster to   

draw another to waste his time in       
wantonness and foolish sports3 an       
ambitious or proud person is fit to     
kindle that fire in others2 a swearer is
 fittest to make a swearer2 and so of   
many other sins4  #b4 ,the devil usually
 chooseth for his instruments men that  
have no great tenderness of conscience1 
or fear of sinning or of hurting souls4 
,he would have no such cowards in his   
army1 as men fearing ,god are as to his 
ends3 it must be men that will venture  
upon hell themselves1 and fear not much 
the loss of their own souls2 and        
therefore must not be too tender or     
fearful of destroying others4 ,butchers 
and soldiers must not be chosen out of  
too tender or loving a sort of people2  
such are not fit to go through his work4
  #c4 ,he usually chooseth instruments  
that are most deeply engaged in his     
cause2 whose preferment1 and honour1 and
 gain1 and carnal interest shall be to  
them1 as nature is to a dog1 or wolf1 or
 fox1 or other ravenous creature3 who   

think it a loss1 or danger1 or suffering
 to them1 if others be not hindered in  
good1 or made as bad as they4 ,thus     
,demetrius and the other craftsmen that 
lived upon the trade1 are the fittest to
 plead ,diana's cause1 and stir up the  
people against the apostles1 ,acts xix4 
#bd1 #ch1 #ci4 ,and the ,jews were the  
fittest instruments to persecute        
,christ1 who thought that if they let   
him alone1 all men would believe on him1
 and the ,romans would come and take    
away both their place and nation2 and   
that it was expedient for them that one 
man die for the people1 and that the    
whole nation perish not1 ,john xi4 #dh1 
#di4 ,and ,pilate was the fittest       
instrument to condemn him1 who feared   
that he should else be taken to be none 
of ,csar's friend4 ,and ,pharaoh was the
 fittest instrument to persecute the    
,israelites1 who was like to lose by    
their departure4  #d4 ,when he can he   
chooseth such instruments as are much   
about us1 and nearest to us1 who have   

opportunity to be often speaking to us1 
when others have no opportunity to help 
us3 the fire that is nearest to the wood
 or thatch is liker to burn it than that
 which is far off3 nearness and         
opportunity are very great advantages4  
#e4 ,if it be possible1 he will choose  
such instruments as have the greatest   
abilities to do him service3 one man of 
great wit1 and learning1 and elocution1 
that is nimble in disputing1 and can    
make almost any cause seem good which he
 defendeth1 or bad which he opposeth1 is
 able to do more service for the devil  
than a hundred idiots4  #f4 ,if         
possible1 he will choose the rulers of  
the world to be his instruments2 that   
shall command men1 and threaten them    
with imprisonment1 banishment1          
confiscation1 or death1 if they will not
 sin3 as the king of ,babylon did by the
 three witnesses and ,daniel1 ,dan4 iii4
 and vi4 and all persecutors have done  
in all ages1 against the holy seed4 ,for
 he knoweth1 that 7though not with a    

,job1 yet with a carnal person7 skin for
 skin1 and all that a man hath will he  
give for his life4 ,and therefore1 they 
that have the power of life1 and        
liberty1 and estate1 have carnal men by 
the handle that will rule them4  #g4 ,he
 maketh the rich his instruments2 that1 
having the wealth of the world1 are able
 to reward and hire evil-doers2 and are 
able to oppress those that will not     
please them4 ,landlords and rich men can
 do the devil more service than many of 
the poor3 they are the ,judases that    
bear the bag4 ,as the ox will follow him
 that carrieth the hay1 and the horse   
will follow him that carrieth the       
provender1 and the dog will follow him  
that feedeth him1 and the crow will be  
where the carrion is2 so carnal persons 
will follow and obey him that bears the 
purse4  #h4 ,the devil1 if he can1 will 
make those his instruments1 whom he     
seeth we most esteem and reverence2     
persons whom we think most wise and fit 
to be our counsellors3 we will take that

 from these1 which we would suspect from
 others4  #i4 ,he will get our          
relations1 and those that have our      
hearts most1 to be his instruments4 ,a  
husband1 or a wife1 or a ,delilah1 can  
do more than others2 and so can a bosom 
friend1 whom we dearly love3 when all   
their interest in our affections is made
 over for the devil's service1 it may do
 much4 ,therefore we see that husbands  
and wives1 if they love entirely1 do    
usually close in the same religion1     
opinion1 or way1 though when they were  
first married they differed from each   
other4  #aj4 ,as oft as he can1 the     
devil maketh the multitude his          
instrument2 that the crowd and noise may
 carry us on1 and make men valiant1 and 
put away their fear of punishment4  #aa4
 ,he is very desirous of making the     
ambassadors of ,christ his prisoners1   
and to hire them to speak against their 
,master's cause3 that in ,christ's name 
they may deceive the silly flock1       
speaking perverse things1 to draw away  

disciples after them1 ,acts xx4 #cj4    
,sometimes by pretence of his authority 
and commission2 making poor people      
believe1 that not to hear them1 and obey
 them in their errors1 is to be         
disobedient rejecters of ,christ3 7and  
thus the ,romish party carry it47       
,sometimes by their parts and plausible1
 persuasive speeches3 and sometimes by  
their fervency1 frightening people into 
error4 ,and by these two ways most      
heretics prevail4 ,none so successfully 
serveth ,satan1 as a false or bribed    
minister of ,christ4  #ab4 ,he is       
exceeding desirous to make parents      
themselves his instruments for their    
children's sin and ruin2 and1 alas1 how 
commonly doth he succeed6 ,he knoweth   
that parents have them under their hands
 in the most ductile1 malleable age2 and
 that they have a concurrence of almost 
all advantages3 they have the purse and 
portion of their children in their      
power2 they have the interest of love1  
and reverence1 and estimation2 they are 

still with them1 and can be often in    
their solicitings2 they have the rod1   
and can compel them4 ,many thousands are
 in hell1 through the means of their own
 parents3 such cruel monsters will they 
be to the souls of any others1 that are 
first so to their own4 ,if the devil can
 get the parents to be cursers1         
swearers1 gamesters1 drunkards1         
worldlings1 proud1 deriders or railers  
at a holy life1 what a snare is here for
 the poor children6  ,v4 ,in the method 
of ,satan1 the next thing is to show you
 how he labours to keep off all the     
forces of ,christ1 which should resist  
him and destroy his work1 and to        
frustrate their endeavours1 and fortify 
himself4 ,and among many others1 these  
means are notable3  #a4 ,he would do    
what he can to weaken even natural      
reason1 that men may be blockish and    
incapable of good4 ,and it is lamentable
 to observe how hard it is to make some 
people either understand or regard4 ,and
 a beastly kind of education doth much  

to this3 and so doth custom in sensual  
courses2 even turn men into brutes4  #b4
 ,he doth what he can to hinder parents 
and masters from doing their part1 in   
the instructing and admonishing of      
children and servants1 and dealing      
wisely and zealously with them for their
 salvation3 either he will keep parents 
and masters ignorant and unable1 or he  
will make them wicked and unwilling1 and
 perhaps engage them to oppose their    
children in all that is good2 or he will
 make them like ,eli1 remiss and        
negligent1 indifferent1 formal1 cold1   
and dull2 and so keep them from saving  
their children's or servants' souls4    
#c4 ,he doth all that possibly he can to
 keep the sinner in security1           
presumption1 and senselessness1 even    
asleep in sin2 and to that end to keep  
him quiet and in the dark1 without any  
light or noise which may awake him2 that
 he may live asleep1 as without a ,god1 
a ,christ1 a heaven1 a soul1 or any such
 thing to mind4 ,his great care is to   

keep him from considering3 and therefore
 he keeps him still in company1 or      
sport1 or business1 and will not let him
 be oft alone1 nor retire into a sober  
conference with his conscience1 or      
serious thoughts of the life to come4   
#d4 ,he doth his best to keep           
soul-searching1 lively ministers out of 
the country1 or out of that place2 and  
to silence them1 if there be any such2  
and to keep the sinner under some       
ignorant or dead-hearted minister1 that 
hath not himself that faith1 or         
repentance1 or life1 or love1 or        
holiness1 or zeal1 which he should be a 
means to work in others2 and he will do 
his utmost to draw him to be a leader of
 men to sin4  #e4 ,he doth his worst to 
make ministers weak1 to disgrace the    
cause of ,christ1 and hinder his work1  
by their bungling and unsuccessful      
management1 that there may be none to   
stand up against sin1 but some unlearned
 or half-witted men1 that can scarce    
speak sense1 or will provoke contempt or

 laughter in the hearers4  #f4 ,he doth 
his worst to make ministers scandalous1 
that when they tell men of their sin and
 duty1 they may think such mean not as  
they speak1 and believe not themselves1 
or make no great matter of it2 but speak
 for custom1 credit1 or for their hire4 
,and that the people1 by the wicked     
lives of the preachers1 may be          
emboldened to disobey their doctrine1   
and to imitate them1 and live without   
repentance4  #g4 ,he will labour to load
 the ablest ministers with reproaches   
and slanders1 which thousands shall     
hear1 who never hear the truth in their 
defence3 and so making them odious1 the 
people will receive no more good by     
their preaching1 than from a ,turk1 or  
,jew1 till the very truth itself for    
itself prevail4 ,and to this end        
especially he doth all that he can to   
foment continual divisions in the       
church2 that while every party is       
engaged against the other1 the interest 
of their several causes may make them   

think it necessary to make the chief    
that are against them seem odious or    
contemptible to the people1 that so they
 may be able to do their cause and them 
no harm3 and so they disable them from  
serving ,christ and saving souls1 that  
they may disable them to hurt           
themselves1 or their faction1 or their  
impotent cause4  #h4 ,he doth what he   
can to keep the most holy ministers     
under persecution2 that they may be as  
the wounded deer1 whom all the rest of  
the herd will shun2 or like a worried   
dog1 whom the rest will fall upon2 or   
that the people may be afraid to hear   
them1 lest they suffer with them2 or may
 come to them only as ,nicodemus did to 
,christ1 by night4  #i4 ,or if any      
ministers or godly persons warn the     
sinner1 the devil will do what he can   
that they may be so small a number in   
comparison of those of the contrary     
mind2 that he may tell the sinner1 ,dost
 thou think these few self-conceited    
fellows are wiser than such1 and such1  

and all the country8 ,shall none be     
saved but such a few precise ones8 ,do  
any of the rulers or of the ,pharisees  
believe in him8 ,but this people that   
knoweth not the law are cursed1 ,john   
vii4 #dh1 #di2 that is1 as ,dr4 ,hammond
 noteth1 ,this illiterate multitude are 
apt to be seduced1 but the teachers are 
wiser4  #aj4 ,the devil doth his worst  
to cause some falling out1 or difference
 of interest or opinion1 between the    
preacher or monitor1 and the sinner2    
that so he may take him for his enemy4  
,and how unapt men are to receive any   
advice from an enemy1 or adversary1     
experience will easily convince you4    
#aa4 ,he endeavoureth that powerful     
preaching may be so rare1 and the       
contradiction of wicked cavillers so    
frequent1 that the sermon may be        
forgotten1 or the impressions of it     
blotted out1 before they can hear       
another to confirm them1 and strike the 
nail home to the head2 and that the fire
 may go out before the next opportunity 

come4  #ab4 ,he laboureth to keep good  
books out of the sinner's hands1 or keep
 him from reading them1 lest he speed as
 the eunuch1 ,acts viii4 that was       
reading the ,scripture as he rode in his
 chariot on the way4 ,and instead of    
such books he putteth romances1 and     
play-books1 and trifling1 or scorning1  
contradicting writings into his hands4  
#ac4 ,he doth what he can to keep the   
sinner from intimate acquaintance with  
any that are truly godly2 that he may   
know them no otherwise than by the image
 which ignorant or malicious slanderers 
or scorners do give of such2 and that he
 may know religion itself but by        
hearsay1 and never see it exemplified in
 any holy1 diligent believers4 ,a holy  
christian is a living image of ,god1 a  
powerful convincer and teacher of the   
ungodly2 and the nearer men come to     
them1 the greater excellency they will  
see1 and the greater efficacy they will 
feel4 ,whereas in the devil's army1 the 
most must not be seen in the open light1

 and the hypocrite himself must be seen1
 like a picture1 but by a side light1   
and not by a direct4  #ad4 ,those means 
which are used1 the devil labours to    
frustrate1 7#a47 ,by sluggish           
heedlessness and disregard4 7#b47 ,by   
prejudice1 and false opinions which     
prepossess the mind4 7#c47 ,by          
diversions of many sorts4 7#d47 ,by     
pre-engagements to the contrary interest
 and way2 so that ,christ comes too late
 for them4 7#e47 ,by worldly prosperity 
and delights4 7#f47 ,by ill company4    
7#g47 ,and by molesting and frighting   
the sinner1 when he doth but take up any
 purpose to be converted2 giving him all
 content and quietness in sin1 and      
raising storms and terrors in his soul  
when he is about to turn4               
,the ,methods of ,christ against the    
,tempter4  ,before ,i proceed to        
,satan's particular temptations1 ,i will
 show you the contrary methods of       
,christ in the conduct of his army1 and 
opposing ,satan4  ,i4 ,christ's ends    

are1 ultimately1 the glory and pleasing 
of his ,father and himself1 and the     
saving of his church1 and the destroying
 the kingdom of the devil2 and next1 the
 purifying his peculiar people1 and     
calling home all that are ordained to   
eternal life4  ,but more particularly1  
he looketh principally at the heart1 to 
plant there1 #a4 ,holy knowledge4 #b4   
,faith4 #c4 ,godliness1 or holy         
devotedness to ,god1 and love to him    
above all4 #d4 ,thankfulness4 #e4       
,obedience4 #f4 ,humility4 #g4          
,heavenly-mindedness4 #h4 ,love to      
others4 #i4 ,self-denial1 and           
mortification1 and contentment4 #aj4    
,patience4 ,and in all these1 #a4       
,sincerity2 #b4 ,tenderness of heart2   
#c4 ,zeal1 and holy strength and        
resolution4 ,and withal to make us      
actually serviceable1 and diligent in   
our ,master's work1 for our own and     
others' salvation4  ,,ii4 ,christ's     
order in working is direct1 and not     
backward1 as the devil's is4 ,he first  

revealeth saving truth to the           
understanding1 and affecteth the will by
 showing the goodness of the things     
revealed2 and these employ the thoughts1
 and passions1 and senses1 and the whole
 body1 reducing the inferior faculties  
to obedience1 and casting out by degrees
 those images which had deceived and    
prepossessed them4  ,the matter which   
,christ presenteth to the soul1 is1 #a4 
,certain truth from the ,father of      
lights1 set up against the prince and   
kingdom of darkness1 ignorance1 error1  
and deceit4 #b4 ,spiritual and          
everlasting good1 even ,god himself1 to 
be seen1 and loved1 and enjoyed for     
ever1 against the tempter's temporal1   
corporal1 and seeming good4 ,christ's   
kingdom and work are advanced by light3 
he is for the promoting of all useful   
knowledge2 and therefore1 for clear and 
convincing preaching1 for reading the   
,scriptures in a known tongue1 and      
meditating in them day and night1 and   
for exhorting one another daily2 which  

,satan is against4  ,,iii4 ,the means by
 which he worketh against ,satan1 are   
such as these3 #a4 ,sometimes he maketh 
use of the very temper of the body as a 
preparative2 and 7being ,lord of all7 he
 giveth such a temperature as will be   
most serviceable to the soul2 as a      
sober1 deliberate1 meek1 quiet1 and     
patient disposition4 ,but sometimes he  
honoureth his grace by the conquest of  
such sins1 as even bodily disposition   
doth entertain and cherish4  #b4        
,sometimes by his providence he         
withdraweth the matter of temptations1  
that they shall not be too strong for   
feeble souls3 but sometimes his grace   
doth make advantage of them all1 and    
leave them for the magnifying of its    
frequent victories4  #c4 ,sometimes he  
giveth his cause the major vote among   
the people1 so that it shall be a matter
 of dishonourable singularity not to be 
a professed christian2 and sometimes1   
but exceeding rarely1 it is so with the 
life of godliness and practice of       

christianity also4 ,but ordinarily1 in  
the most places of the world1 custom and
 the multitude are against him1 and his 
grace is honoured by prevailing against 
these bands of ,satan4  #d4 ,he maketh  
his ministers his principal instruments1
 qualifying1 disposing1 and calling them
 to his work1 and helping them in it1   
and prospering it in their hands4  #e4  
,he maketh it the duty of every         
christian to do his part to carry on the
 work2 and furnisheth them with love1   
and compassion1 and knowledge1 and zeal 
in their several measures4  #f4 ,he     
giveth a very strict charge to parents  
to devote their children1 with          
themselves1 to ,god2 encouraging them   
with the promise of his accepting and   
blessing them2 and commandeth them to   
teach them the word of ,god with        
greatest diligence1 and to bring them up
 in the nurture and fear of ,god4  #g4  
,he giveth princes and magistrates their
 power1 to promote his kingdom1 and     
protect his servants1 and encourage the 

good1 and suppress iniquity1 and further
 the obedience of his laws2 though1 in  
most of the world1 they turn his        
enemies1 and he carrieth on his work    
without them1 and against their cruel   
persecuting opposition4  #h4 ,his light 
detecteth the nakedness of the devil's  
cause1 and among the sons of light1 it  
is odious1 and a common shame4 ,and as  
wisdom is justified of her children1 so 
the judgment of holy men condemning sin1
 doth much to keep it under in the      
world4  #i4 ,his providence usually     
casteth the sinner that he will do good 
to1 into the bosom and communion of his 
holy church1 and the familiar company   
and acquaintance of the godly1 who may  
help him by instruction1 affection1 and 
example4  #aj4 ,his providence fitteth  
all conditions to their good2 but       
especially helpeth them by seasonable1  
quickening afflictions4 ,these are the  
means which ordinarily he useth4 ,but   
the powerful inward operations of his   
,spirit1 give efficacy to them all4     

,temptations to particular ,sins1 with  
,directions for ,preservation and       
,remedy4  ,in chap4 i4 part #b1 ,i have 
opened the temptations which hinder     
sinners from conversion to ,god3 ,i     
shall now proceed to those which draw   
men to particular sins4 ,here ,satan's  
art is exercised1 #a4 ,in fitting his   
baits to his particular use4 #b4 ,in    
applying them thereto4  ,tempt4 ,i4 ,the
 devil fitteth his temptations to the   
sinner's age4 ,the same bait is not     
suitable to all4 ,children he tempteth  
to excess of playfulness1 lying1        
disobedience1 unwillingness to learn the
 things that belong to their salvation1 
and a senselessness of the great        
concernment of their souls4 ,he tempteth
 youth to wantonness1 rudeness1         
gulosity1 unruliness1 and foolish       
inconsiderateness4 ,in the beginning of 
manhood he tempteth to lust1            
voluptuousness1 and luxury2 or if these 
take not1 to designs of worldliness and 
ambition4 ,the aged he tempteth to      

covetousness1 and unmovableness in their
 error1 and unteachableness and         
obstinacy in their ignorance and sin4   
,thus every age hath its peculiar snare4
  ,direct4 ,i4 ,the remedy against this 
is1 #a4 ,to be distinctly acquainted    
with the temptations of your own age2   
and watch against them with a special   
heedfulness and fear4 #b4 ,to know the  
special duties and advantages of your   
own age1 and turn your thoughts wholly  
unto those4 ,scripture hath various     
precepts for the various ages2 study    
your own part4 ,the young have more time
 to learn their duty1 and less care and 
business to divert them2 let them       
therefore be taken up in obedient       
learning4 ,the middle age hath most     
vigour of body and mind2 and therefore  
should do their ,master's work with the 
greatest vigour1 activity1 and zeal4    
,the aged should have most judgment1 and
 experience1 and acquaintedness with    
death and heaven2 and therefore should  
teach the younger1 both by word and holy

 life4  ,tempt4 ,,ii4 ,the tempter also 
fitteth his temptations to men's several
 bodily tempers1 7as ,i showed1 p4 #ic47
 ,the hot and strong he tempteth to     
lust4 ,the sad and fearful he tempteth  
to discouragement and continual         
self-vexations2 and to the fear of men  
and devils4 ,those that have strong     
appetites1 to gluttony and drunkenness4 
,children1 and women1 and weak-headed   
people1 to pride of apparel and trifling
 compliment4 ,and masculine1 wicked     
unbelievers1 to pride of honour1 parts1 
and grandeur1 and to an ambitious       
seeking of rule and greatness4 ,the meek
 and gentle he tempteth to a            
yieldingness unto the persuasions and   
will of erroneous and tempting persons4 
,and those that are more stiff1 to a    
stubborn resistance of all that should  
do them good4 ,he found it most suitable
 to tempt a ,saul to malice2 ,david by a
 surprise to lust2 ,absalom to ambition2
 ,peter to fearfulness1 and after to    
compliance and dissimulation1 to avoid  

the offence and displeasure of the weak2
 ,luther to rashness2 ,melancthon to    
fearfulness2 ,carolostadius to          
unsettledness2 ,illiricus to inordinate 
zeal2 ,osiander to self-esteem2 7if     
historians have given them their due47  
,one shoe fitteth not every foot4       
,direct4 ,,ii4 ,let your strictest watch
 be upon the sins of your temperature4  
,far greater diligence and resolution is
 here necessary1 than against other     
sins4 ,and withdraw the fuel1 and strive
 against the bodily distempers          
themselves4 ,fasting and labour will do 
much against lust1 which idleness and   
fulness continually feed4 ,and so the   
rest have their several cures4 ,know    
also what good your temper doth give you
 special advantage for2 and let it be   
turned unto that1 and still employed in 
it4  ,tempt4 ,,iii4 ,the tempter suiteth
 his temptations to your estates1 of    
poverty or riches4 ,the poor he tempteth
 to murmur and be impatient under their 
wants1 and distress themselves more with

 griefs and cares2 and to think that    
their sufferings may save them without  
holiness1 and that necessary labour for 
their bodies may excuse them from much  
minding the concernments of their souls2
 and either to censure and hate the rich
 through envy1 or to flatter them for   
gain4 ,the rich he tempteth to an idle1 
time-wasting1 voluptuous1 fleshly1      
brutish life2 to excess in sleep1 and   
meat1 and drink1 and sport1 and apparel1
 and costly ways of pride1 and idle     
discourse1 and visits1 and compliments2 
to love the wealth and honours of the   
world1 and live in continual pleasing of
 the flesh1 to fare deliciously every   
day1 and to waste their time in         
unprofitableness1 without a constant    
calling2 and to be unmerciful to the    
poor1 and to tyrannize over their       
inferiors2 ,prov4 xxx4 #h1 #i2 ,luke    
xvi4  ,sidenote3 #a ,tim4 vi4 #i4       
,direct4 ,,iii4 ,here also observe      
regardfully where your danger lieth1 and
 there keep a continual watch4 ,let the 

poor remember1 that if they be not rich 
in grace1 it is long of themselves2 and 
if they be1 they have the chiefest      
riches1 and have learnt in all estates  
to be content3 and have great cause to  
be thankful to ,god that thus helpeth   
them against the love and pleasures of  
the world4 ,let the rich remember1 that 
they have not less to do than the poor1 
because they have more committed to     
their trust2 nor may they ever the more 
satisfy the inordinate desires of the   
flesh4 ,but they have more to do1 and   
more dangers to fear and watch against1 
as they have more of their ,master's    
talents to employ1 and give account for 
at the last4  ,tempt4 ,,iv4 ,the devil  
suiteth his temptations to men's daily  
work and business4 ,if it be low1 to be 
ashamed of it through pride2 if it be   
high1 to be proud of it2 if it be hard1 
to be weary and unfaithful in it1 or to 
make it take up all their minds and     
time2 if it be about worldly things1 he 
tempteth them to be tainted by it with a

 worldly mind2 if they labour for       
themselves1 he tempteth them to overdo2 
if for others1 he tempteth them to      
deceitful1 unfaithful negligence and    
sloth4 ,if they are ministers1 he       
tempteth them to be idle1 and           
unfaithful1 and senseless of the weight 
of truth1 the worth of souls1 the       
brevity of time1 that so their sin may  
be the ruin or the loss of many4 ,if    
rulers1 the devil useth his utmost skill
 to cause them to espouse an interest   
contrary to the interest of truth and   
holiness2 and to cast some quarrel      
against ,christ into their minds1 and to
 persuade them that his interest is     
against theirs1 and that his servants   
are their enemies4  ,direct4 ,,iv4 ,see 
that your work be lawful1 and that ,god 
have called you to it1 and then take it 
as the service which he himself         
assigneth to you1 and do it as in his   
sight1 and as passing to his judgment1  
in obedience to his will3 and mind not  
so much whether it be hard or easy1 low 

or high1 as whether you are faithful in 
it4 ,and if it be sanctified to you1 by 
your intending all to the pleasing of   
,god1 remember that he loveth and       
rewardeth that servant that stoopeth to 
the lowest work at his command1 as much 
as him that is employed in the highest4 
,do all for ,god1 and walk in holiness  
with him1 and keep out selfishness1 7the
 poison of your callings17 and observe  
the proper danger of your places1 and   
keep a constant watch against them4     
,tempt4 ,v4 ,the devil suiteth his      
temptations to our several relations4   
,parents he tempteth to be cold and     
regardless of the great work of a wise  
and holy education of their children4   
,children he tempteth to be disobedient1
 unthankful1 void of natural affection1 
unreverent dishonourers of their        
parents4 ,husbands he tempteth to be    
unloving1 unkind1 impatient with the    
weaknesses of their wives2 and wives to 
be peevish1 self-willed1 proud1         
clamorous1 passionate1 and disobedient4 

,masters he tempteth to use their       
servants only as their beasts1 for their
 own commodity1 without any care of     
their salvation and ,god's service2 and 
servants he tempteth to be carnal1      
untrusty1 false1 slothful1 eye-servants1
 that take more care to hide a fault1   
than not to commit it4 ,ministers and   
magistrates he tempteth to seek         
themselves1 and neglect their charge1   
and set up their own ends instead of the
 common good2 or to mistake the common  
good1 or the means that tendeth to it4  
,subjects and people he tempteth to     
dishonour and murmur against their      
governors1 and to censure them unjustly1
 and to disobey them1 and rebel2 or else
 to honour1 and fear1 and serve them    
more than ,god1 and against ,god4       
,direct4 ,v4 ,here learn well the duties
 and dangers of your own relations1 and 
remember that it is much of your work to
 be faithful and excellent in your      
relations4 ,and mind not so much what   
other men owe to you1 as what you owe to

 ,god and them4 ,let masters1 and       
ministers1 and magistrates first study  
and carefully practise their own duties1
 and yet they must next see that their  
inferiors do their duties1 because that 
is their office3 but they must be more  
desirous that ,god be first served1 and 
more careful to procure obedience to    
him1 than that they be honoured or      
obeyed themselves4 ,children1 servants1 
and subjects must be taken up in the    
well-doing of their proper work2        
remembering that their good or hurt     
lieth far more upon that1 than upon     
their superiors' dealings with them1 or 
usage of them4 ,as it is your own body1 
and not your superior's1 which your soul
 doth animate1 nourish1 and use1 and    
which you have the continual sense and  
charge of2 so it is your own duty1 and  
not your superiors'1 which you have to  
do and to answer for1 and therefore most
 to mind and talk of4  ,tempt4 ,,vi4    
,the tempter also suiteth his           
temptations to our advantages1 and hopes

 of rising or thriving in the world3 he 
seeth which is our rising or thriving   
way2 and there he layeth his snares1    
accommodated to our designs and ends1   
making some sinful omission or          
commission seem necessary thereto4      
,either ,balaam must prophesy against   
the people of ,god1 or else ,god must   
keep him from honour1 by keeping him    
from sin1 ,numb4 xxiv4 #aa4 ,if once    
,judas be set on1 ,what will you give   
me8 the devil will teach him the way to 
gain3 his way is necessary to such      
sinful ends4  ,direct4 ,,vi4 ,take heed 
therefore of overvaluing the world1 and 
being taken with its honour1 pleasure1  
or prosperity2 take heed1 lest the love 
of earthly things engage you in eager   
desires and designs to grow great or    
rich4 ,for if once your heart have such 
a design1 you are gone from ,god3 the   
heart is gone1 and then all will follow 
as occasion calls for it4 ,understand   
these scriptures3 ,prov4 xxiii4 #d1     
,labour not to be rich4 ,prov4 xxviii4  

#bj1 #bb1 ,he that maketh haste to be   
rich shall not be innocent4--,he that   
hasteth to be rich hath an evil eye4 #a 
,tim4 vi4 #f1 #i1 ,but they that will be
 rich fall into temptations and a snare1
 and into many foolish and hurtful      
lusts1 which drown men in destruction   
and perdition3 for the love of money is 
the root of all evil4 ,but godliness    
with contentment is great gain4 ,jer4   
xlv4 #e1 ,seek not great matters for    
yourselves4 ,be dead1 to the world3 fear
 more the rising than the falling way4  
,love that condition best1 which fitteth
 thee for communion with ,god1 or maketh
 thee the most profitable servant to    
him2 and hate that most1 which is thy   
greatest hinderance from these1 and     
would most enslave thee to the world4   
,tempt4 ,,vii4 ,the tempter suiteth his 
temptations to our company3 if they have
 any error or sin1 or are engaged in any
 carnal enterprise1 he will make them   
snares to us1 and restless until they   
have insnared us4 ,if they love us not1 

he will make them continual             
provocations1 and set before us all     
their wrongs1 and provoke us to         
uncharitableness and revenge4 ,if they  
love us1 he will endeavour to make their
 love to us to be the shoeing-horn or   
harbinger of their errors and evil ways1
 to draw us to their imitation4 ,he     
findeth something in all our company1 to
 make the matter of some temptation4    
,direct4 ,,vii4 ,converse most with     
,god3 let faith make ,christ and angels 
your most regarded and observed company2
 that their mind and presence may more  
affect you than the mind and presence of
 mortal men4 ,look not at any man's     
mind1 or will1 or actions1 without      
respect to ,god who governeth1 and to   
the rule by which they should all be    
suited1 and to the judgment which will  
open and reward them as they are4 ,never
 see man without seeing ,god3 see man   
only as a creature dependent on his     
,maker's will4 ,and then you will lament
 and not imitate him when he sinneth2   

and you will oppose 7and ,christ saith  
hate1 ,luke xiv4 #bf7 and not be seduced
 by him1 when he would draw you with him
 to sin and hell3 had ,adam more        
observed ,god than ,eve he had not been 
seduced by his helper4 ,then you will   
look on the proud1 and worldly1 and     
sensual1 as ,solomon on the slothful    
man's vineyard1 ,prov4 xxiv4 #cj-cb1 ,i 
saw and considered it well1 ,i looked on
 it1 and received instruction4 ,you     
would not long for the plague or        
leprosy1 because it is your friend's    
disease4  ,tempt4 ,,viii4 ,the tempter  
maketh advantage of other men's opinions
 or speeches of you1 or dealings by you2
 and by every one of them would insnare 
you in some sin4 ,if they have mean     
thoughts of you1 or speak despising or  
dishonouring words of you1 he tempteth  
you by it to hate them1 or love them    
less1 or to speak contemptuously of     
them4 ,if they applaud you1 he tempteth 
you by it to be proud2 if they wrong    
you1 he tempteth you to revenge2 if they

 enrich you1 or are your benefactors1 he
 would make their benefits a price to   
hire you to some sin1 and make you pay  
as dear for them as your salvation      
cometh to4 ,if they scorn you for       
religion1 he would make you ashamed of  
,christ and his cause2 if they admire   
you1 he would draw you by it to         
hypocrisy4 ,if they threaten you1 he    
would draw you to sin by fear1 as he did
 ,peter2 if they deal rudely with you1  
he tempteth you to passion1 and to      
requite them with the like1 and even to 
distaste religion itself1 if men        
professing religion be against you1 or  
seem to do you any wrong4 ,thus is every
 man a danger to his brother4  ,direct4 
,,viii4 ,discern in all men what there  
is of ,god to be your help1 and that    
make use of2 and what there is of       
,satan1 sin1 and self1 and that take    
heed of4 ,look upon every man as a      
helper and a tempter2 and be prepared   
still1 to draw forth his help1 and      
resist his temptation4 ,and remember1   

that man is but the instrument2 it is   
,satan that tempteth you1 and ,god that 
trieth you1 by that man6 ,saith ,david  
of ,shimei1 ,the ,lord hath bidden him2 
that is1 he is but ,god's rod to scourge
 me for my sin1 as my son himself is4   
,as ,satan was his instrument in trying 
,job1 not by ,god's effecting1 but      
permitting the sin3 observe ,god and    
,satan in it1 more than men4  ,tempt4   
,,ix4 ,his temptations also are suited  
to our fore-received opinions and       
thoughts4 ,if you have but let in one   
lustful thought1 or one malicious       
thought1 he can make great advantage of 
that nest-egg to gather in more2 as a   
little leaven to leaven the whole lump3 
he can roll it up and down1 and do much 
to hatch it into a multitude4 ,if you   
are but tainted with any false opinion1 
or prejudice against your teacher1 your 
ruler1 or your brother1 he can improve  
it to such increase1 and raise such     
conclusions from it1 and more from them1
 and reduce them all to practice1 as    

shall make observers with astonishment  
say1 ,behold1 how great a matter a      
little fire kindleth6  ,direct4 ,,ix4   
,take heed what thoughts you first admit
 into your mind2 and especially cherish 
and approve none but upon very good     
trial and examination4 ,and if they     
prove corrupt1 sweep clean your fantasy 
and memory of them1 that they prove not 
inhabitants1 and take not up their      
lodgings in you1 or have not time to    
spawn and breed4 ,and fill up the room  
with contrary thoughts1 and useful      
truth1 and cherish them daily1 that they
 may increase and multiply2 and then    
your hearts will be like a well-peopled 
kingdom1 able to keep their possession  
against all enemies4  ,tempt4 ,x4 ,also 
he fitteth his temptations to your      
natural and acquired parts4 ,that if you
 are weak1 he may either discourage you2
 or 7which is more usual and dangerous7 
make you think better of them than they 
are1 and to think you know much1 when it
 is next to nothing2 and to make you    

wise in your own eyes1 and easily to    
receive an error1 and then to be        
confident in it3 not to discern between 
things that differ2 but to be deceived  
into false zeal1 and false ways1 by the 
specious pretences and shows of truth2  
and then to be zealous for the deceiving
 of others4 ,also that you may be a     
dishonour to truth and godliness1 by    
your weakness and ill management of good
 causes2 and may give them away through 
your unskilfulness to the adversary4 ,if
 you are of stronger wits and parts1 the
 tempter will draw you to despise the   
weak2 to take common gifts for special  
grace2 or to undervalue holiness and    
humility1 and overvalue learning and    
acuteness3 he will tempt you            
7dangerously7 to loathe the simplicity  
of christianity and of the ,scriptures1 
as to style and method2 and to be       
offended at the cross of ,christ4 ,so   
that such persons are usually in greater
 danger of infidelity1 heresy1 pride1   
and insolent domineering over the flock 

of ,christ1 than vulgar christians that 
have lower parts4  ,direct4 ,x4 ,labour 
to be well acquainted with yourselves4  
,if you are weak1 know your weakness1   
that you may be humble1 and fearful1 and
 seek for strength and help4 ,if you are
 comparatively strong1 remember how weak
 the strongest are2 and how little it is
 that the wisest know4 ,and study well  
the ends and use of knowledge2 that all 
you know may be concocted into love and 
holiness2 and use it as remembering that
 you have much to give account of4      
,tempt4 ,,xi4 ,moreover the tempter will
 fetch advantage against you1 from your 
former life and actions4 ,if you have   
gone out of the way to heaven1 he would 
harden you by custom1 and make you think
 it such a disgrace or trouble to       
return1 as that it is as good go on1 and
 put it to the venture4 ,if you have    
done any work materially good1 while    
your heart and course of life is carnal 
and worldly1 he would quiet you in your 
sinful1 miserable state1 by applauding  

the little good that you have done4 ,if 
a good man have erred or done ill1 he   
will engage his honour in it1 and make  
him study to defend it1 or excuse it1   
lest it prove his shame2 and tempt men1 
as he did ,david1 to hide one sin with  
another4 ,if he get hold of one link1 he
 will draw on all the chain of sin4     
,direct4 ,,xi4 ,take heed therefore what
 you do2 and foresee the end4 ,let not  
the devil get in one foot3 try your way1
 before you enter it4 ,but if you have  
erred1 come off1 and that thoroughly and
 betimes1 whatever it cost2 for be sure 
it will cost more to go on4 ,and if he  
would make a snare of the good that you 
have done1 remember that this is to turn
 it into the greatest evil2 and that    
there must be a concurrence and         
integrity of good to make you           
acceptable1 and to save you3 heart and  
life must be good to the end4  ,tempt4  
,,xii4 ,lastly1 he fitteth his          
temptations to the season4 ,he will take
 the season just when an evil thought is

 likest to take with you2 and when the  
winds and tide do serve him3 that will  
take at one time 7when a man hath his   
wits and heart to seek7 which would be  
abhorred at another4 ,in afflicting     
times he will draw you to deny ,christ1 
with ,peter1 or shift for yourselves by 
sinful means2 in prosperous times he    
will tempt you to security1 worldliness1
 and forgetfulness of the night and     
winter which approacheth3 the timing his
 temptations is his great advantage4    
,direct4 ,,xii4 ,dwell as with ,god1 and
 you dwell as in eternity1 and will see 
still that as time1 so all the pleasure1
 and advantages1 and dangers1 and       
sufferings of time1 are things of       
themselves of little moment4 ,keep your 
eye upon judgment and eternity1 where   
all the errors of time will be          
rectified1 and all the inequalities of  
time will be levelled1 and the sorrows  
and joys that are transitory will be no 
more2 and then no reasons from the      
frowns or flatteries of the times will  

seem of any force to you4 ,and be still 
employed for ,god1 and still armed and  
on your watch1 that ,satan may never    
find you disposed to take the bait4     
,the ,tempter's ,method in applying his 
prepared ,baits4  ,tempt4 ,i4 ,the      
devil's first work is1 to present the   
tempting bait in all its alluring1      
deceiving properties2 to make it seem as
 true as may be to the understanding1   
and as good and amiable as may be to the
 will4 ,to say as much as can be said   
for an evil cause2 he maketh his image  
of truth and goodness as beautiful as he
 can3 sin shall be sugared1 and its     
pleasure shall be its strength1 ,heb4   
xi4 #be4 ,sin shall have its wages paid 
down in hand1 #b ,pet4 ii4 #ae4 ,he will
 set it out with full-mouthed praises3  
,o what a fine thing it is to be rich1  
and please the flesh continually6 to    
have command1 and honour1 and lusts1 and
 sports1 and what you desire6 ,who would
 refuse such a condition that may have  
it8 ,all this will ,i give thee1 was the

 temptation which he thought fit to     
assault ,christ himself with4 ,and he   
will corrupt the history of time past1  
and tell you that it went well with     
those that took his way1 ,jer4 xliv4    
#ag4 ,and for the future1 he will       
promise them1 that they shall be gainers
 by it 7as he did ,eve7 and shall have  
peace1 though they please their flesh in
 sinning3 see ,deut4 xxix4 #ai4         
,direct4 ,i4 ,in this case1 first       
inquire what ,god saith of that which   
,satan so commendeth4 ,the commendations
 and motions of an enemy are to be      
suspected4 ,god is most to be believed4 
#b4 ,then consider not only whether it  
be good1 but how long it will be good2  
and what it will prove at the end2 and  
how we shall judge of it at the parting2
 and withal consider what it tendeth to2
 whether it tend to good or evil2 and   
whether it be the greatest good that we 
are capable of4 ,and then you will see1 
that if there were no good1 or          
appearance of good in it1 it could do a 

voluntary agent no hurt1 and were not   
fit to be the matter of a temptation3   
and you will see that it is temporal    
good set up to deceive you of the       
eternal good1 and to entice you into the
 greatest evil and misery4 ,doth the    
devil show thee the world1 and say1 ,all
 this will ,i give thee8 ,look to       
,christ1 who showeth thee the glory of  
the world to come1 with all things good 
for thee in this world1 and saith more  
truly1 ,all this will ,i give thee4 ,the
 world and hell are in one end of the   
balance1 and pardon1 holiness1 and      
heaven are in the other4 ,which now wilt
 thou prefer8 ,if the devil have more to
 give thee and bid for thee than        
,christ1 let him take thee4  ,tempt4    
,,ii4 ,the tempter laboureth to keep    
,god1 and ,christ1 and heaven out of    
sight1 that they darken not the         
splendour of his bait2 and to hide those
 potent reasons from them1 by which they
 might easily repel the temptation2 so  
that though they are well known and     

sure1 and ,scripture be full of them1   
they shall none of them be ready at hand
 to use1 when the temptation cometh2 so 
that to them they shall be all as       
nothing3 and this he doth by unbelief   
and inconsiderateness4  ,direct4 ,,ii4  
,live by faith4 ,see that ,god the      
,father1 the ,redeemer1 and the ,holy   
,spirit1 dwell within you1 and take up  
your hearts1 and your hopes be placed   
all on heaven1 and that these be your   
very life and business2 and then you    
will always have that at hand which may 
repel the tempter4 ,a heart taken up    
with ,god and ,christ1 conversing in    
heaven1 is always fortified1 and        
prepared to meet every temptation with  
abhorrence4 ,let your souls be still    
possessed with as constant apprehensions
 of the evil of sin1 the danger of      
sinning1 the presence1 authority1 and   
holiness of ,god1 the wrong that sin    
doth him1 the hurt it doth ourselves and
 others1 and what it did to ,jesus      
,christ1 as you have of the danger of   

fire1 and water1 and poison2 and then   
the tempter will not speed4  ,tempt4    
,,iii4 ,it is the great care of the     
devil to keep out of sight1 that he be  
not seen himself in the temptation4 ,as 
the angler keepeth himself behind the   
bush1 and the fowler hideth himself from
 the birds1 or else they would fear1 and
 fly1 and escape2 so doth the devil use 
all his art1 to hide himself from the   
sinner's observation2 that the deluded  
soul shall little think that the devil  
is so near him1 and hath so great a hand
 in the business4 ,if the ambitious or  
covetous worldling saw the devil offer  
him the bait1 and heard him say1 ,all   
this will ,i give thee2 he would have   
the smaller list to take the bait4 ,if  
the devil appeared to the whoremonger1  
and brought him his whore1 and          
encouraged him to his filthiness1 it    
would cool his lust3 or if he appeared  
to the drunkard1 and presented him the  
cup1 he would have but little list to   
drink4 ,if the proud and the malicious  

saw the devil at their backs1 rejoicing 
in their sin1 and putting them on1 it   
might affright them half into their     
wits4 ,therefore the great endeavour of 
the devil is1 to persuade men that it is
 not he that makes the motion to them3  
it is such a friend1 or such a          
neighbour1 or gentleman1 or minister1 or
 wise man2 it is not the devil6 till the
 fish is caught1 and the bird is in the 
net1 and then the author of all         
appeareth1 to kill them1 and carry them 
away without any concealment4  ,direct4 
,,iii4 ,mark but the tendency and the   
manner of the temptations1 and you may  
perceive the author4 ,who else is it    
that is so much against ,god1 and       
against your everlasting happiness8 ,who
 else is it that would so abuse your    
reason1 to prefer things temporal before
 things eternal1 and the brutish        
pleasures of a corruptible flesh before 
the interest of immortal souls8 ,who    
else so contradicteth all the word of   
,god8 ,read ,god's warnings1 and he will

 tell you who it is4 ,take every        
temptation then 7whoever be the         
messenger7 as if thou sawest the devil  
standing by1 and making the motion to   
thee1 and heardest himself exhort thee  
to the sin4 ,suppose you saw him        
conducting you to the whore-house1 the  
play-house1 the ale-house1 and making   
you entertainment as the master of the  
game4 ,how then would you take it8 and  
what would you do8 ,would you go1 and be
 angry at the precise preacher that     
would hinder you8 and would you take the
 devil's part8 ,no1 nature hath         
possessed you with a fear of him1 and an
 enmity to him3 use it for your safety4 
,it cannot be good for you that comes   
from him4 ,he hath a fouler face to     
appear to you in1 than ever yet you saw1
 when you have done his work1 and are   
where he would have you4 ,o know with   
whom you have to do4  ,tempt4 ,,iv4 ,the
 tempter is most careful also to hide   
from men the nature and tendency of the 
temptation itself2 that they shall not  

know that it is a temptation when they  
are tempted1 but shall have nothing in  
sight but the bait which they desire4   
,the angler doth not only hide himself  
from the fish1 but also his rod1 and    
line1 and hook1 as much as he can4 ,the 
fowler covereth his nets1 so that either
 the fish and bird shall not see the    
snare1 or shall not know what it is1 and
 what it is there laid for3 so when the 
bait of pleasure1 and honour1 and wealth
 is presented by the devil1 to the      
fornicator1 gamester1 proud1 or         
covetous1 they shall not see what the   
devil is doing now1 and what a game he  
is playing for their souls6 ,they shall 
not perceive the connexion that there is
 between the pleasure and the sin1 and  
the sin and the threatening1 and the    
threatening and the judgment1 and the   
judgment and the everlasting punishment4
 ,when ,judas was bargaining with the   
,pharisees1 he knew not that the devil  
was in him driving on the match4        
,direct4 ,,iv4 ,be wise and suspicious3 

blindness or fool-hardiness will lead   
you into the snare4 ,be wise1 that you  
may know the tendency of every thing    
that is presented to your thoughts1 and 
may be able to perceive a danger4 ,be   
suspicious and cautelous1 that you make 
a sufficient trial1 and go upon sure    
grounds1 and avoid the very appearance  
of evil3 when it is hell that you fear1 
come not too near4 ,play not as the fly 
about the candle3 salvation is          
necessary2 but preferment1 or wealth1 or
 liberty1 or credit1 or life itself are 
not necessary to you6 ,prove all things4
 ,flatter not yourselves into the snares
 by foolish hopes1 and judging of things
 as the flesh would have them to be1    
rather than as they are4 ,if no danger  
appear1 turn up all coverings1 and      
search and see that none be hidden4 ,the
 devil hath his gunpowder plots1 and    
mines1 which may blow you up before you 
are aware4 ,not only lawfulness and     
indifferency1 but great good is the     
pretence for greatest evil4  ,tempt4 ,v4

 ,it is the tempter's care to bring the 
tempting object near enough1 or draw the
 sinner near enough to it4 ,the net must
 come to the fish1 or the fish to the   
net4 ,the distant fire will not burn the
 wood4 ,the devil's chief confidence is 
in the sensitive appetite1 which worketh
 strongliest at hand4 ,if he get the    
drunkard into the ale-house1 and show   
him the cup1 he hath half conquered him 
already2 but if he be scrupulous and    
modest1 some one shall drink a health1  
or importune him1 and put the cup into  
his hand4 ,the thief1 with ,achan1 shall
 see the bait1 and the sight will work a
 covetous desire4 ,the glutton shall    
have the tempting dishes before him1 and
 be at a table which by variety of      
delicious food is fitted to become his  
snare2 whereas if he had nothing set    
before him1 but the poor man's simple   
food which hath nothing in it fit to    
tempt him1 he might easily have escaped4
 ,the fornicator shall have his         
beautiful dirt brought near him1 and    

presented to him in a tempting dress2   
for at a sufficient distance there had  
been little danger4 ,the ambitious      
person shall have preferment offered    
him1 or brought so fair to his hand1    
that with a little seeking it may be    
attained4 ,the fearful coward shall be  
threatened with the loss of estate or   
life1 and hear the report of the        
cannons1 guns1 and drums of ,satan4     
,peter is half conquered when he is got 
among questioning company in the high   
priest's hall4 ,thus ,david1 thus ,lot1 
thus ordinarily sinners are drawn into  
the snare4  ,direct4 ,v4 ,as ever you   
would preserve your innocency and your  
souls1 fly as far from tempting objects 
as you can3 ,i say1 as you can1 without 
distrusting ,god in the neglect of a    
certain duty4 ,a wife1 or a servant1    
that are bound1 cannot fly2 nor must we 
leave undone our certain duty upon an   
uncertain danger1 which may otherwise be
 avoided2 but keep off from the         
temptation at as great a distance as you

 can3 the safest course is the best when
 your souls lie at the stake3 if it be  
not necessary1 plead not the lawfulness 
of what you do1 when it is a temptation 
to that which is unlawful4 ,you say1 it 
is lawful to wear such curious          
ornaments1 and set out yourselves in the
 neatest dress2 but is it lawful to be  
proud or lustful1 or to consume your    
time unprofitably8 ,if not1 tempt not   
yourselves or others to it4 ,keep away  
from the place where the snare is laid4 
,look first to the end before thou      
meddle with the beginning4 ,why should  
,i eat that which ,i know ,i cannot     
digest1 but must cast it up again8 ,and 
why should ,i taste that which ,i must  
not eat8 ,and why should ,i desire to   
have that set before me1 and to look    
upon that which ,i must not taste8 ,come
 not near if thou wouldst not be taken4 
,what dost thou at the ale-house with a 
cup before thee1 if thou wouldst not be 
drawn to excess of drink8 ,if thou be   
subject to excess in eating1 make not   

thy own table thy temptation4 ,fly from 
the temptation as thou wouldst do from  
hell1 or from the devil himself4 ,see   
not the bait of lust1 or come not near1 
if thou be inclinable to lust3 saith    
,solomon1 ,remove thy way far from her1 
and come not near the door of her house1
 ,prov4 v4 #h4 ,for her end is bitter as
 wormwood1 sharp as a two-edged sword4  
,her feet go down to death1 her steps   
take hold on hell1 ver4 #d1 #e4 ,her    
house inclineth to death1 and her paths 
unto the dead4 ,none that go to her     
return again1 neither take they hold of 
the paths of life1 chap4 ii4 #ah1 #ai4  
,her house is the way to hell1 going    
down to the chambers of death1 chap4    
vii4 #bg4 ,whoso is simple1 let him turn
 in hither3 and as for him that wanteth 
understanding1 she saith to him1 ,stolen
 waters are sweet1 and bread eaten in   
secret is pleasant4 ,but he knoweth not 
that the dead are there3 and that her   
guests are in the depths of hell1 chap4 
ix4 #af-ah4 ,lust not after her beauty  

in thy heart1 neither let her take thee 
with her eye-lids4--,can a man take fire
 in his bosom and his clothes not be    
burnt8 ,can one go upon hot coals and   
his feet not be burnt8 chap4 vi4 #be1   
#bg1 #bh4 ,remember that you pray daily1
 ,lead us not into temptation3 and if   
you will run into it yourselves1 are not
 your prayers hypocritical and an abuse 
of ,god8 ,if you would be saved from    
sin1 you must be saved in ,god's way2   
and that is1 by flying from temptations2
 and not drawing near1 and gazing on    
forbidden objects1 and tempting         
yourselves3 even as ,god's holy means   
must be used by all that would come to  
holiness and heaven2 so the devil's must
 be avoided by him that would escape sin
 and hell4 ,but if you cannot remove far
 enough from the snare1 then double your
 fear1 and watchfulness1 and resolution3
 fly with ,joseph1 ,gen4 xxxix4 #ab1    
from the sin1 if you cannot go out of   
the house4 ,how carefully should every  
foot be placed1 when we know that every 

step we tread is among snares6 ,rule    
your senses if you cannot remove the    
bait3 make ,job's covenant with your    
eyes1 that you look not on that which   
would allure1 ,job xxxi4 #a4 ,let every 
sense have a constant watch4  ,tempt4   
,,vi4 ,the next great work of the       
tempter is1 to give us the fairest      
opportunities to sin1 and to remove all 
impediments1 and show men encouraging   
hopes and invitations4 ,he will show the
 thief which way he may steal2 and show 
the covetous man which way he may       
thrive1 and deceive1 and overreach2 and 
the ambitious man which way he may rise2
 and the fornicator how he may obtain   
his desire1 and sin unknown2 and then he
 tells them how easy it is2 now no one  
seeth you2 you may do it without fear or
 shame4 ,it is the devil's great care to
 take all things out of the way that    
would affright1 or hinder sinners2 that 
they may have full opportunity to invite
 them4 ,therefore he is very desirous   
that public impediments should be all   

removed2 especially in a godly          
magistrate and minister1 and that the   
common disgrace of sinning may be taken 
off1 and if it may be1 turned against   
religion1 or fall on them that are the  
greatest adversaries to sin4  ,sidenote3
 ,psal4 ci4 #c4  ,direct4 ,,vi4 ,it is  
therefore a principal part of your      
wisdom and watchfulness1 to avoid the   
opportunities of sinning1 and keep out  
as many impediments as may be in your   
own way4 ,it is a most foolish and      
sinful thing in some men1 who think it a
 brave thing to have power to do hurt1  
though they pretend that they abhor the 
doing of it4 ,he that saith he hateth   
oppression1 yet would have a power to   
oppress2 to have all men at his will and
 mercy he thinks is brave3 so they that 
would not be gluttonous would have a    
tempting table still before them1       
presuming that their own will is a      
sufficient preservative against the sin3
 so they that would not be insnared with
 lust1 have yet a desire to appear as   

comely1 and lovely1 and desirable as may
 be1 and to be as much beloved1 that    
they may have other affections at       
command2 and also to have opportunity   
offered them1 that they may sin if they 
will4 ,and is thy will so well          
established1 mortified1 and             
unchangeable1 as to be so far trusted8  
,o foolish sinner6 that no better       
knowest thyself2 nor observest thy      
danger2 nor perceivest that this very   
desire to have the power to do evil     
showeth a degree of the evil in thy     
heart1 and that thou art not yet so far 
from it as thou must be1 if thou wouldst
 be safe4 ,contrive thyself 7if thou be 
wise and love thyself7 into the greatest
 difficulty of sinning that thou canst4 
,make it impossible1 if it may be done4 
,the power is for the act4 ,desire not  
to be able to sin1 if thou wouldst not  
sin2 not that natural power to do good  
should be destroyed because it is also a
 power to do evil1 but cast as many     
blocks in the way of thy sinning as thou

 canst1 till it amount to a moral       
impossibility4 ,desire the strictest    
laws and governors1 and to be still in  
the eye of others1 and contrive it that 
thou mayst have no hope of secrecy4     
,contrive it so that it may be utter    
shame and loss to thee if thou sin4 ,if 
thou be tempted to fornication1 never be
 private with her or him that is thy    
snare4 ,if thou be tempted to deceive   
and rob those that trust thee1 avoid the
 trust2 or if ever thou have done it1   
restore and confess1 that shame may     
preserve thee4  ,tempt4 ,,vii4 ,next the
 tempter importunately soliciteth our   
thoughts or fantasies to feed upon the  
tempting thing3 that the lustful person 
may be thinking on the objects of his   
lusts2 and the ambitious man thinking on
 his desired honour2 and the covetous   
man of his desired wealth1 his house1 or
 lands1 or gainful bargains2 and the    
malicious man be thinking of all the    
real or imaginary wrongs which kindle   
malice4  ,direct4 ,,vii4 ,keep a        

continual watch upon your thoughts4     
,remember that this is the common       
entrance of the greatest sins2 and if   
they go no further1 the ,searcher of    
hearts will judge thee for the adultery1
 murder1 and other sins of thy heart4   
,but especially see that your thoughts  
be so employed on better things1 that   
sin may never find them vacant4  ,tempt4
 ,,viii4 ,the tempter also is diligent  
to keep the end from the sinner's eye1  
and to persuade him that there is no    
danger in it1 and that it will be as    
good at last as at first4 ,he cannot    
endure a thought1 a word of death or    
judgment1 unless he can first fortify   
the sinner by some presumptuous hope1   
that his sins are pardoned1 and his case
 is good3 either he will make them      
believe him1 that there is no such      
danger to the soul as should deter them2
 or else he keepeth them from thinking  
of that danger4 ,he is loth a sinner    
should so much as look into a grave1 or 
go to the house of mourning1 and see the

 end of all the living1 lest he should  
lay it to heart1 and thence perceive    
what worldly pleasure1 wealth1 and      
greatness is1 by seeing where it leaveth
 sinners4 ,if one do but talk of death  
or judgment1 and the life to come1 the  
devil will stir up some scorn1 or       
weariness1 or opposition against such   
discourse4 ,if a sinner do but bethink  
himself in secret1 what will become of  
him after death1 the devil will either  
allure him1 or trouble him1 and never   
let him rest1 till he have cast away all
 such thoughts as tend to his salvation4
 ,he cannot endure when you see the pomp
 and pleasure of the world1 that you    
should think or ask1 ,how long will this
 endure8 and what will it prove in the  
latter end8  ,sidenote3 ,psal4 i42 xv42 
,matt4 xxv4  ,direct4 ,,viii4 ,go to the
 holy ,scriptures1 and see what they    
foretell concerning the end of godliness
 and sin3 ,god knoweth better than the  
devil1 and is more to be believed4 ,you 
may see in the word of ,god1 what will  

become of saints and sinners1 godly and 
ungodly1 at the last1 and what they will
 think and say when they review their   
present life2 and what ,christ will say 
to them1 and how he will judge them1 and
 what will be their reward for ever4    
,this is the infallible prognostication 
where you may foresee your endless      
state4 ,in this glass continually       
foresee the end4 ,never judge of any    
thing by the present gust alone4 ,ask   
not only how it tasteth1 but how it     
worketh1 and what will be the effects3  
remember that ,god's law hath           
inseparably conjoined holiness and      
heaven1 and sin unrepented of and hell2 
and seeing these cannot be separated    
indeed1 let them never be separated from
 each other in your thoughts4 ,otherwise
 you will never understand ,christ or   
,satan4 ,when ,christ saith1 ,wilt thou 
deny thyself1 and take up the cross and 
follow me8 his meaning is1 shall ,i heal
 thy carnal1 worldly heart and life1 and
 bring thee by grace to the sight of    

,god in endless glory8 ,you will never  
understand what prayer1 and obedience1  
and holy living mean1 if you see not the
 end1 even heaven conjoined to them4    
,when the devil saith to the glutton1   
,eat also of this pleasant dish2 and to 
the drunkard1 ,take the other cup2 and  
to the fornicator1 ,take thy pleasure in
 the dark2 and to the voluptuous1 ,go to
 the play-house1 or the gaming-house2   
come1 play at cards or dice2 his meaning
 is1 ,come1 venture upon sin1 and fear  
not ,god's threatenings1 and refuse his 
word1 and ,spirit1 and grace1 that ,i   
may have thy company among the damned1  
in the fire which never shall be        
quenched4 ,this is the true ,english of 
every temptation4 ,open thy ears then1  
and whenever the devil or any sinner    
tempteth thee to sin1 hear him as if he 
said1 ,i pray thee1 leap into the flames
 of hell4  ,tempt4 ,,ix4 ,if the tempter
 cannot quickly draw men to the sin1 he 
will move them at least to abate their  
resolution against it1 and to deliberate

 about it1 and hear what can be said1   
and enter into a dispute with ,satan or 
some of his instruments2 telling them1  
that it is a sign of falsehood which    
will not endure the trial1 and that we  
must prove all things4 ,and while the   
sinner is deliberating and disputing1   
the venom is working itself into his    
veins1 and sense is secretly undermining
 and betraying him1 and deceiving his   
mind1 bribing his reason1 and seducing  
his will3 just as an enemy will treat   
with those that keep a garrison1 that1  
during the treaty1 he may send in spies1
 and find out their weakness1 and       
corrupt the soldiers2 so doth the devil 
with the sinner4  ,sidenote3 ,gal4 i4   
#af4  ,direct4 ,,ix4 ,remember that it  
is ,christ1 and not ,satan1 that you are
 to hear4 ,truth is strong1 and can bear
 the trial1 before any competent judge2 
but you are weak1 and not so able to    
judge as you may imagine4 ,ignorant1    
unskilful1 and unsettled persons are    
easily deceived1 be the cause never so  

clear4 ,if it be a cause untried by you1
 it is not untried by all the godly1 nor
 unknown to him that gave you the holy  
,scriptures4 ,if it be fit to be called 
in question and disputed1 take the help 
of able godly teachers or friends1 and  
hear what they can say3 matters of      
endless life or death are not rashly to 
be ventured on4 ,but if it be a thing   
past dispute1 in which you have been    
already convinced and resolved1 reject  
the tempter1 and tell him1 that you owe 
him not so much service1 as to dispute  
with him whether you should care for    
your salvation8 ,else there will be no  
end1 till you are betrayed and undone3  
innocent ,eve is deceived when once it  
comes to a dispute4 ,be not like        
,balaam1 that tempted ,god1 and would   
not be satisfied with his answer4       
,tempt4 ,x4 ,also the tempter overcometh
 very many1 by making them              
presumptuously confident of their own   
strength3 saying1 ,thou art not so weak 
as not to be able to bear a greater     

temptation than this4 ,canst thou not   
gaze on beauty1 or go among vain and    
tempting company1 and yet choose whether
 thou wilt sin8 ,it is a child indeed   
that hath no more government of         
themselves4 ,cannot thy table1 thy cup1 
thy house1 thy lands1 be pleasing and   
delectable1 but thou must needs         
over-love them1 and turn them to sin8   
,direct4 ,x4 ,o know thy own weakness1  
the treacherous enemy which thou still  
carriest about thee1 who is ready to    
open the back-door to the devil6        
,remember that flesh is on the tempter's
 side1 and how much it can do with thee 
before thou art aware4 ,remember what an
 unsettled wretch thou art1 and how many
 a good purpose formerly hath come to   
nothing1 and how oft thou hast sinned by
 as small a temptation4 ,remember that  
without the ,spirit of ,christ1 thou    
canst do nothing1 nor stand against any 
assault of ,satan2 and that ,christ     
giveth his ,spirit and help in his own  
way1 and not to those that tempt him to 

forsake them1 by thrusting themselves   
into temptations4 ,shall ever mortal man
 presume upon his own strength1 after   
the falls of an ,adam1 a ,noah1 a ,lot1 
a ,david1 a ,solomon1 a ,hezekiah1 a    
,josiah1 a ,peter8 and after such ruins 
of multitudes of professors1 as our eyes
 have seen8 ,all these things happened  
unto them for ensamples1 and they are   
written for our admonition1 on whom the 
ends of the world are come4 ,wherefore  
let him that thinketh he standeth take  
heed lest he fall1 #a ,cor4 x4 #aa1 #ab4
  ,tempt4 ,,xi4 ,it is a great project  
of the devil1 and successful with many1 
to draw them to venture on the sin1 by  
showing them first the effectual remedy1
 the abundant mercy of ,god1 the        
sufficient satisfaction made by ,christ1
 the full1 and free1 and universal      
promise2 that these are sufficient to   
cleanse the soul of any sin1 therefore  
you need not fear4  ,sidenote3 ,rom4 ix4
  ,sidenote3 ,heb4 x4 #bf-bi4 #b ,thess4
 i4 #aj4  ,direct4 ,,xi4 ,but ,god is   

just1 as well as merciful2 and there are
 vessels of wrath1 as well as vessels of
 mercy4 ,judge how ,god will use his    
mercy1 and who shall have it1 by his own
 word3 for he knoweth better than you1  
to whom1 and how far to show mercy4 ,is 
the tempter himself saved1 for all ,god 
is merciful8 ,and the gospel hath far   
sorer punishment than the law1 to the   
abusers of grace4 ,christ is the most   
dreadful ,judge to the wicked1 as well  
as the tenderest ,saviour to his own4   
,there is enough in his grace to save   
the penitent3 but if you will sin upon  
presumption that grace will save you1   
you have small reason to think that you 
are penitent1 or ever will be1 without a
 very merciful change4 ,how many can you
 name that ever were converted and      
forgiven1 that lived wilfully in sin1   
because the remedy was sufficient8 ,i   
doubt not but many such have been       
recalled2 but this is not the way to    
hope3 it is a terrible thing to sin     
deliberately and wilfully1 because of   

the greatness of mercy1 or the          
sufficiency of the death of ,christ6 ,no
 man but the penitent convert is saved  
by ,christ2 and this is clean contrary  
to penitence and conversion4 ,christ    
doth not as mountebanks1 that wound a   
man1 to show people how quickly their   
balsams can cure him2 or make a man     
drink a toad1 to show the power of their
 antidotes3 but he cureth the diseases  
which he findeth1 7in believers17 but   
causeth none4  ,tempt4 ,,xii4 ,also the 
tempter telleth the sinner1 how certain1
 and easy1 and speedy a remedy he hath  
in his own power3 it is but repenting1  
and all sin is pardoned4  ,sidenote3    
,james ii4 #ai4  ,direct4 ,,xii4 #a4 ,is
 it in thy power8 ,if so1 the greater is
 thy sin1 that sinnest more when thou   
shouldst repent3 if it be easy1 what an 
inexcusable wretch art thou that wilt   
not do it1 but go on6 #b4 ,but          
repentance is the gift of ,god1 #b ,tim4
 ii4 #be1 #bf2 and is he like to give it
 to them that wilfully abuse him in     

expectation of it8 #c4 ,as easy as it   
is1 it is but a few that truly repent   
and are forgiven1 in comparison of those
 that go on and perish4 #d4 ,the easiest
 repentance is so bitter1 that it is far
 easier to forbear the sin3 it is better
 not wound yourselves1 than have the    
best salve1 if you were sure of it4 #e4 
,the repentance which is caused by mere 
fears of death and hell1 without the    
power of heavenly love to ,god and      
holiness1 is but the repentance of the  
damned1 and never procureth pardon of   
sin3 the devil hath such a repentance1  
as well as such a faith1 which will not 
save him4  ,tempt4 ,,xiii4 ,satan also  
imboldeneth the sinner1 by telling him  
how many have repented and sped well1   
that sinned as bad or worse than this4  
,he tells him of ,noah1 and ,lot1 and   
,david1 and ,peter1 and the thief on the
 cross1 and ,paul a persecutor1 yea1 and
 ,manasseh1 c4  ,direct4 ,,xiii4 ,but   
consider whether any of those did thus  
sin1 because that others had escaped    

that sinned before them4 ,and think of  
the millions that never repented1 and   
are condemned1 as well as of the few    
that have repented4 ,is repentance      
better than sin8 ,why then will you sin8
 ,is sin better than repentance8 ,why   
then do you purpose to repent8 ,is it   
not base ingratitude to offend ,god     
wilfully1 because he hath pardoned many 
offenders1 and is ready to forgive the  
penitent8 ,and should a man of reason   
wilfully make work for his own          
repentance1 and do that which he knoweth
 he shall wish with grief that he had   
never done8 ,if some have been saved    
that fell into the sea1 or that fell    
from the top of steeples1 or that drunk 
poison1 or were dangerously wounded1    
will you therefore cast yourself into   
the same case1 in hope of being saved8  
,tempt4 ,,xiv4 ,the tempter persuadeth  
the sinner that it cannot be that ,god  
should make so great a matter of sin1   
because the thoughts of a man's heart1  
or his words or deeds1 are matter of no 

great moment1 when man himself is so    
poor a worm2 and whatever he doth1 it is
 no hurt to ,god3 therefore you need not
 make such a matter of it4  ,direct4    
,,xiv4 ,if ,god so much regard us as to 
make us1 and preserve us continually1   
and to become our ,governor1 and make a 
law for us1 and judge us1 and reward his
 servants with no less than heaven1 then
 you may easily see that he so much     
regardeth us1 as to observe whether we  
obey or break his laws4 ,he that so far 
careth for a clock or watch1 as to make 
it and wind it up1 doth care whether it 
go true or false4 ,what do these men    
make of ,god1 who think he cares not    
what men do8 ,then he cares not if men  
beat you1 or rob you1 or kill you1 for  
none of this hurteth ,god4 ,and the king
 may say1 if any murder your friends1 or
 children1 why should ,i punish him8 he 
hurt not me4 ,but justice is to keep    
order in the world1 and not only to     
preserve the governor from hurt4 ,god   
may be wronged1 though he be not hurt4  

,and he will make you pay for it1 if you
 hurt others2 and smart for it1 if you  
hurt yourself4  ,tempt4 ,,xv4 ,the      
tempter laboureth to extenuate the sin1 
and make it seem a little one2 and if   
every little sin must be made such a    
matter of1 you will never be quiet4     
,direct4 ,,xv4 ,but still remember1 #a4 
,there is deadly poison in the very     
nature of sin1 as there is in a serpent1
 be he never so small4 ,the least sin is
 worse than the greatest pain that ever 
man felt2 and would you choose and say1 
it is little8 ,the least sin is odious  
to ,god1 and had a hand in the death of 
,christ1 and will damn you if it be not 
pardoned2 and should such a thing be    
made light of8 ,and many sins counted   
small may have great aggravations1 such 
as the knowing1 deliberate1 wilful      
committing of them is4 ,to love a small 
sin1 is a great sin2 especially to love 
it so well1 that the remembrance of     
,god's will and love1 of ,christ1 and   
heaven1 and hell1 will not suffice to   

resolve you against it4 ,besides1 a     
small sin is the common way to greater3 
,when lust hath conceived1 it brings    
forth sin1 and sin1 when it is finished1
 brings forth death1 ,james i4 #ad1 #ae4
 ,behold how great a matter a little    
fire kindleth1 chap4 iii4 #e4 ,the      
horrid sins of ,david and ,peter had    
small beginnings4 ,mortal sicknesses    
seem little matters at the first4 ,many 
a thousand have sinned themselves to    
hell1 that began with that which is     
accounted small4  ,tempt4 ,,xvi4 ,also  
the devil draweth on the sinner1 by     
promising him that he shall sin but     
once1 or but a very few times1 and then 
do so no more3 he tells the thief1 and  
the fornicator1 that if they will do it 
but this once1 they shall be quiet4     
,direct4 ,,xvi4 ,but1 ,o consider1 #a4  
,that one stab at the heart may prove   
incurable4 ,god may deny thee time or   
grace to repent4 #b4 ,that it is easier 
to forbear the first time than the      
second2 for one sin disposeth the heart 

unto another4 ,if you cannot deny the   
first temptation1 how will you deny the 
next8 ,when you have lost your strength1
 and grieved your helper1 and           
strengthened your enemy and your snare1 
will you then resist better wounded1    
than now when you are whole8  ,tempt4   
,,xvii4 ,but when the devil hath        
prevailed for once with the sinner1 he  
makes that an argument for a second3 he 
saith to the thief1 and drunkard1 and   
fornicator1 it is but the same thing    
that thou hast done once already2 and if
 once may be pardoned1 twice may be     
pardoned2 and if twice1 why not thrice2 
and so on4  ,direct4 ,,xvii4 ,this is to
 let the devil get in a foot4 ,a spark  
is easier quenched than a flame2 but yet
 remember that the longer the worse3 the
 oftener you sin1 the greater is the    
abuse of the ,spirit of ,god1 and the   
contempt of grace1 and the wrong to     
,christ1 and the harder is repentance2  
and the sharper if you do repent1       
because the deeper is your wound4       

,repent therefore speedily1 and go no   
further1 unless you would have the devil
 tell you next1 ,it is now too late4    
,tempt4 ,,xviii4 ,the tempter maketh use
 of the greater sins of others1 to      
persuade men to venture upon less4 ,thou
 hearest other men curse1 and swear1 and
 rail1 and dost thou stick at idle talk8
 ,how many in the world are enemies to  
,christ1 and persecute his ministers and
 servants1 and dost thou make so great a
 matter of omitting a sermon1 or a      
prayer1 or other holy duty8  ,direct4   
,,xviii4 ,as there are degrees of sin1  
so there are degrees of punishment3 and 
wilt thou rather choose the easiest     
place in hell than heaven8 ,how small   
soever the matter of sin be1 thy        
wilfulness1 and sinning against         
conscience1 and mercies1 and warnings1  
may make it great to thee4 ,are great   
sinners so happy in thy eyes1 that thou 
wouldst be as like them as thou darest8 
,tempt4 ,,xix4 ,also he would imbolden  
the sinner1 because of the commonness of

 the sin1 and the multitude that commit 
either that or worse1 as if it were not1
 therefore1 so bad or dangerous4        
,direct4 ,,xix4 ,but remember1 that the 
more examples you have to take warning  
by1 the more inexcusable is your fall4  
,it was not the number of angels that   
fell1 that could keep them from being   
devils and damned for their sin3 ,god   
will do justice on many as well as on   
one4 ,the sin is the greater1 and       
therefore the punishment shall not be   
the less4 ,make the case your own3 will 
you think it a good reason for any one  
to abuse you1 beat you1 rob you1 because
 that many have done so before8 ,he     
should rather think1 that you are abused
 too much already1 and therefore he     
should not add to your wrongs4 ,if when 
many had spit in ,christ's face or      
buffeted him1 some one should have given
 him another spit or blow1 as if he had 
not enough before1 would you not have   
taken him to be the worst and cruellest 
of them all8 ,if you do as the most1 you

 will speed as the most4  ,tempt4 ,,xx4 
,it is a dangerous temptation when the  
devil proposeth some very good end1 and 
maketh sin seem the fittest1 or the     
necessary means to accomplish it3 when  
he blindeth men so far as to think that 
it is necessary to their salvation1 or  
to other men's1 or to the welfare of the
 church1 or progress of the gospel1 or  
the pleasing of ,god1 then sin will be  
committed without regret1 and continued 
in without repentance2 on this account  
it is that heresy1 and will-worship1 and
 superstition are kept up3 ,col4 ii4    
#ah1 #ba-bc1 ,having a show of wisdom in
 will-worship1 and humility1 and        
neglecting the body4 ,it is for ,god    
that much of the wickedness of the world
 is done against ,god3 it is for the    
church and truth that papists have      
murdered and persecuted so many4        
,direct4 ,,xx4 ,remember that ,god      
needeth no sinful means to attain his   
ends3 he will not be beholden to the    
devil to do his work2 he would not have 

forbad it1 if he would have had you done
 it4 ,he is never at such a loss1 but he
 can find right means enough to perform 
his work by3 it is a great part of our  
wisdom which our salvation lieth on1 to 
choose and use right means1 when we are 
resolved on a right end4 ,it is a       
horrible injury against ,god to entitle 
him to sin1 and make it seem necessary  
to his ends and honour4 ,good ends will 
not justify evil actions4 ,what sin so  
odious that hath not had good ends      
pretended for it8 ,even ,christ was     
murdered as a malefactor for good ends1 
at least pretended1 even to vindicate   
,god's honour from blasphemy1 and ,csar 
from injury1 and the nation from        
calamity4 ,and his disciples were killed
 that ,god might be served by it1 and   
pestilent troublers of the world taken  
away1 ,john xvi4 #b2 ,acts xxiv4 #e2    
xvii4 #f4  ,tempt4 ,,xxi4 ,he would make
 us presume because we are ,god's       
children1 and special grace cannot be   
wholly lost1 and we have found that once

 we had grace1 therefore we may venture 
as being safe4  ,direct4 ,,xxi4 ,but    
many thousands shall be damned1 that    
once thought they had the truth of      
grace4 ,it is a hard controversy among  
learned and godly men1 whether some in a
 state of saving grace do not fall from 
it and perish2 but it is past           
controversy1 that they shall perish that
 live and die impenitently in wilful    
sin4 ,to plead truth of grace for       
encouragement in sin1 is so much against
 the nature and use of grace1 as may    
make you question the truth of it4 ,you 
can be no surer that you have true      
grace1 than you are sure that you hate  
all known sin1 and desire to be free    
from it4 ,christ teacheth you how to    
answer such a horrid temptation1 ,matt4 
iv4 #f1 #g1 ,if thou be the ,son of     
,god1 cast thyself down3 for it is      
written1 ,he shall give his angels      
charge over thee--,thou shalt not tempt 
the ,lord thy ,god4 ,sonship1 and       
promises1 and truth of grace1 are       

incongruous arguments to draw you to    
sin1 and heinous aggravations of sin so 
committed4  ,tempt4 ,,xxii4 ,the devil  
oft most dangerously imitateth the ,holy
 ,ghost1 and comes in the shape of an   
angel of light3 he will be for knowledge
 in the gnostics2 for unity and         
government in the papists2 for          
mortification in the friars2 for free   
grace and tenderness of our brethren's  
consciences in the libertines2 for peace
 and mutual forbearance in the          
,socinians2 for zeal1 self-denial1 and  
fearlessness of men1 and pretended      
revelations and spirituality1 in the    
quakers4 ,he will be against heresy1    
schism1 error1 disobedience1 hypocrisy1 
pretendedly1 in haters and persecutors  
of holiness and reformation2 and when he
 will seem religious1 he will be        
superstitious1 and seem to outgo ,christ
 himself4  ,direct4 ,,xxii4 ,keep close 
to ,christ1 that you may know his voice 
from the voice of strangers2 and get    
holy wisdom to try the spirits1 and to  

discern between the things that differ3 
let the whole frame of truth and        
godliness be in your head and heart1    
that you may perceive when any would    
make a breach in any part of it4 ,the   
devil setteth up no good but in order to
 some evil4 ,therefore1 examine whither 
it tendeth2 and not only what it is1 but
 what use he would have you make of it4 
,and love no evil1 because of any good  
that is pretended for it2 and dislike or
 reject no good1 because of any evil use
 that is by others made of it4 ,and     
whatever doctrine is brought you1 try it
 thus3 #a4 ,receive none that is against
 the certain nature1 attributes1 and    
honour of ,god4 #b4 ,nor any that is    
against the light or law of nature4 #c4 
,nor any that is against the ,scripture4
 #d4 ,nor any that is against holiness  
of heart and life4 #e4 ,nor any against 
charity and justice to men4 #f4 ,nor any
 7about matters to be ordered by men7   
that is against order2 nor any against  
government and the peace of church and  

state4 #g4 ,nor any that is against the 
true unity1 peace1 and communion of     
saints4 #h4 ,nor any that is certainly  
inconsistent with great and certain     
truths4 ,thus try the spirits1 whether  
they be of ,god4  ,tempt4 ,,xxiii4 ,the 
tempter usually draweth men to one      
extreme1 under pretence of avoiding     
another2 causing men to be so fearful of
 the danger on one side1 as to take no  
heed of that on the other side4         
,direct4 ,,xxiii4 ,understand all your  
danger2 and mark the latitude or extent 
of ,god's commands2 and watch on every  
side3 and you must know in what duties  
you are in danger of extremes and in    
what not4 ,in those acts of the soul    
that are purely rational1 about your    
ultimate end1 you cannot do too much2 as
 in knowing ,god1 and loving him1 and   
being willing and resolved to please    
him4 ,but passions may possibly go too  
far1 even about ,god1 especially fear   
and grief2 for they may be such as      
nature cannot bear without distraction1 

death1 or hinderance of duty3 but few   
are guilty of this4 ,but towards the    
creature1 passions may easily exceed3   
and in external actions towards ,god or 
man there may be excess4 ,but especially
 in point of judgment1 it is easy to    
slide from extreme into extreme4 ,and   
you must know in every duty you do1 and 
every sin which you avoid1 and every    
truth you receive1 what is the contrary 
or extreme to that particular truth1 or 
sin1 or duty2 and keep it in your eye4  
,if you do not thus watch1 you will reel
 like a drunken man from side to side1  
and never walk uprightly with ,god4 ,you
 will turn from prodigality to          
covetousness1 from cruel persecution to 
libertinism1 or from libertinism to     
persecuting cruelty2 from hypocritical  
formality to hypocritical pretended     
spirituality1 or from enthusiasms and   
faction to dead formality4 ,but of this 
,i have spoken at large1 chap4 v4 part  
,,ii4 ,direction to ,students4  ,tempt4 
,,xxiv4 ,on the contrary1 the tempter   

usually pleadeth moderation and prudence
 against a holy life1 and accurate      
zealous obedience to ,god2 and would    
make you believe that to be so diligent 
in duty and scrupulously afraid of sin1 
is to run into an extreme1 and to be    
righteous over-much1 and to make        
religion a vexatious or distracting     
thing1 and that it is more ado than     
needs4  ,direct4 ,,xxiv4 ,this ,i have  
answered so oft1 that ,i shall here say 
but this3 that ,god cannot be too much  
loved2 nor heaven too much valued1 nor  
too diligently sought or obeyed2 nor sin
 and hell be too much avoided3 nor doth 
any man need to fear doing too much1    
where he is sure when he hath done his  
best to do too little4 ,hearken what men
 say of this at death4  ,tempt4 ,,xxv4  
,the tempter would persuade us that one 
sin is necessary to avoid another2 and  
that of two evils you must choose the   
less1 as if there were no other way4    
,thus ,james and ,john did by sinful1   
uncharitable zeal1 desire to punish sin1

 ,luke ix4 #ed4 ,peter would sinfully   
fight against the sinful ,jews1 ,matt4  
xxvi4 #eb4 ,thus he bids men lie1 to    
avoid some dishonour to ,god and        
religion2 and persecute1 to preserve the
 unity of the church1 and keep out sin2 
and commit a lesser sin themselves to   
escape a greater4  ,direct4 ,,xxv4 ,this
 is to abuse ,god1 as if he had made    
that necessary which he forbids1 and had
 not provided you lawful means enough to
 use against every sin4 ,this is        
wilfully to do that which you pretend   
you are unwilling to do1 even to sin4   
,of two evils avoid both1 but be sure   
you consent to neither4  ,tempt4 ,,xxvi4
 ,he pleadeth christian liberty to      
entice to sin1 especially to sensuality4
 ,hath not ,christ purchased you liberty
 to use the creatures8 all things are   
yours4 ,no men but the godly have just  
title to them4  ,direct4 ,,xxvi4 ,he    
never purchased us liberty to abuse the 
creature1 as poison to hurt ourselves2  
to hinder mortification1 and strengthen 

our enemy1 and our snare1 and to steal  
away our hearts from ,god4 ,it is a     
liberty from sin1 and not a liberty to  
sin1 that ,christ hath purchased us4    
,tempt4 ,,xxvii4 ,he pleadeth the       
necessity of wife1 children1 estate1    
life1 c4 ,necessity makes it lawful4    
,direct4 ,,xxvii4 ,there is no necessity
 of sinning4 ,he cannot be ,christ's    
disciple1 that thinks it more necessary 
to save his life1 or provide for wife   
and children1 than to obey his ,lord1   
,luke xiv4 #bf1 #cc4 ,god must be       
trusted with these4  ,tempt4 ,,xxviii4  
,but1 saith the tempter1 it is natural  
to lust1 to love honour1 ease1 pleasure1
 c42 therefore it is no sin4  ,direct4  
,,xxviii4 ,nature is corrupted and      
sinful2 and it is natural to you to be  
rational1 and to rule your sense and    
appetite by reason1 and not to do what  
lust or appetite desireth4 ,else man is 
but a beast4  ,tempt4 ,,xxix4 ,but1     
saith the tempter1 authority commandeth 
it2 it is your parent's or master's     

will1 and you must obey4  ,direct4      
,,xxix4 ,there is no power1 but from    
,god2 therefore none against him or     
above him4 ,they must be obeyed in all  
things lawful1 but not in sin4 ,they    
cannot save you nor themselves from the 
wrath of ,god4  ,tempt4 ,,xxx4 ,but1    
saith the tempter1 you have promised or 
vowed that you will do it1 and are not  
at liberty4  ,direct4 ,,xxx4 ,the vow of
 a lawful thing must be kept2 but if you
 vow to sin1 it is another sin to       
perform it1 and to wrong ,god or man    
because you have vowed to wrong him4    
,tempt4 ,,xxxi4 ,but1 saith the tempter1
 it is a controversy1 and many learned  
and good men think it is no sin4        
,direct4 ,,xxxi4 ,you have the more     
reason to be fearful and cautelous1 when
 you see that the case is so obscure1   
and the snare so subtle1 and are sure   
that many learned and good men on one   
side or other are deceived before you4  
,remember ,god is your ,king and ,judge2
 who will not take it for an excuse for 

sin1 that learned or good men did it1 or
 defended it4 ,consult not with flesh   
and blood1 but with ,god4  ,tempt4      
,,xxxii4 ,but1 saith the tempter1 will  
you be singular1 and be pointed or      
hooted at by all4  ,direct4 ,,xxxii4 ,in
 doctrine ,i will not be singular from  
the holy catholic church of ,god2 in    
worship ,i will not in singularity or   
schism separate from the communion of   
saints3 but in doctrine ,i will be      
singular from infidels and heretics2 and
 in a holy life ,i will be singular from
 the ungodly1 and profane1 and sensual2 
lest if ,i do as they1 to avoid their   
scorns1 ,i speed as they4  ,tempt4      
,,xxxiii4 ,but you are weak1 and you    
cannot help it1 till ,god will give you 
grace to do it4  ,direct4 ,,xxxiii4     
,therefore ,i must not be wilful1 and   
negligent1 and rash1 and do that evil   
which ,i may forbear1 nor resist and    
refuse that grace1 and help1 and mercy  
without which ,i can do nothing4        
,tempt4 ,,xxxiv4 ,but you repent1 and   

ask ,god forgiveness through ,christ1   
every night1 for the sins of the day4   
,direct4 ,,xxxiv4 ,repenting is a       
sorrowful turning of the heart from sin 
to ,god4 ,you repent not if you turn    
not4 ,to mock ,god with such            
hypocritical praying and repenting is   
itself a heinous sin4 ,will you take it 
for repenting1 if a man that spits in   
your face and beateth you1 shall do it  
every day1 and ask you forgiveness at   
night1 and purpose to do it still1      
because he asked forgiveness4  ,tempt4  
,,xxxv4 ,but every man sinneth daily3   
you do but as the best men in the world 
do4  ,direct4 ,,xxxv4 ,no true christian
 that is justified hath any sin but what
 he hateth more than loveth1 and would  
fain be rid of1 and striveth against in 
the use of holy means4 ,he hath no      
beloved sin which he would not part     
with1 but had rather keep than leave4   
,tempt4 ,,xxxvi4 ,but those that seem   
strict and godly are hypocrites1 and    
secretly as bad as you4  ,direct4       

,,xxxvi4 ,this is just like the devil1  
the accuser of those that are sanctified
 and justified by ,christ1 the father of
 malice and lies2 to charge that on     
them1 which he confesseth is secret and 
he cannot prove4 ,so he said of ,job1   
that if he were touched in his estate or
 body1 he would forsake his godliness2  
but he was found a liar4 ,but be it how 
it will1 ,i am sure ,i must be holy or  
,i shall not see ,god1 and if ,i live   
after the flesh ,i shall die1 ,heb4 xii4
 #ad2 ,rom4 viii4 #i1 #ac2 and other    
men's misery will be no ease to me4     
,tempt4 ,,xxxvii4 ,but1 saith the       
tempter1 if you will not sin1 come but  
near it1 and do that which is lawful4   
,direct4 ,,xxxvii4 ,indeed we must not  
run into a contrary extreme1 under      
pretence of flying far enough from sin2 
but if you keep out of other sin1 you   
cannot go too far from any4 ,to be near 
sin1 is to be near ,god's wrath1 and    
near that which tendeth to hell fire4   
,and to come near it is the common way  

of coming to it4 ,he that could wish he 
might do it1 is infected at the heart   
already4 ,keep a tender conscience1 and 
a constant sense of the danger of       
sinning4  ,tempt4 ,,xxxviii4 ,it is a   
great snare1 when sin is got into       
credit1 #a4 ,by putting fair names upon 
it1 calling luxury and gluttony keeping 
a good house1 and a good table2 tippling
 is called drinking a cup with a friend2
 lust and filthiness are called love2   
worldliness is called thriftiness and   
good husbandry2 idleness and loss of    
time are called the leisure of a        
gentleman2 slothfulness is called a not 
being too worldly2 time-wasting sports  
are called recreations2 pride is called 
decency and handsomeness2 proud revenge 
is called honour and gallantry2 ,romish 
cruelty1 and persecution1 and wasting   
the church1 are called keeping up order1
 obedience1 and unity2 disobedience to  
superiors is called not fearing man2    
church divisions are called strictness  
and zeal4 #b4 ,especially if a sin be   

not in disgrace among the stricter sort1
 it greatly prepareth men to commit it3 
as breaking the ,lord's day1 beyond sea1
 in many reformed churches3 and at home1
 spiritual pride1 censoriousness1       
backbiting1 disobedience1 and church    
divisions are not in half that disgrace 
among many professors of strictness1 as 
they deserve1 and as swearing1 c4 are4  
,direct4 ,,xxxviii4 ,remember1 that     
whatever be the name or cloak1 ,god     
judgeth righteously1 according to the   
truth2 names may deceive us1 but not our
 ,judge4 ,and sin is still in disgrace  
with ,god1 however it be with men4      
,remember1 the comelier the paint and   
cover are1 the greater is the danger1   
and the more watchful and cautelous we  
should be4 ,it is not imperfect man1 but
 the perfect law of ,god1 which must be 
our rule4 ,the great success of this    
temptation should deter us from         
entertaining it4 ,what abundance of     
mischief hath it done in the world6     
,tempt4 ,,xxxix4 ,sometimes1 the devil  

tempteth men to some heinous sin1 that1 
if he prevail not1 at least he may draw 
them into a less4 ,as cheating          
charterers will ask twice the price of  
their commodity1 that1 by abating much1 
they may make you willing to give too   
much4 ,he that would get a little1 must 
ask a great deal4 ,he will tempt you to 
drunkenness1 and if he draw you but to  
tippling or time-wasting1 he hath got   
something4 ,if he tempt you to          
fornication1 and he get you but to some 
filthy thoughts1 or immodest1 lascivious
 talk or actions1 he hath done much of  
that which he intended4 ,if he tempt you
 to some horrid cruelty1 and you yield  
but to some less degree1 or to some     
unjust or uncharitable censures1 you    
think you have conquered1 when it is he 
that conquereth4  ,direct4 ,,xxxix4     
,remember1 that the least degree of sin 
is sin1 and death the wages of it1 ,rom4
 vi4 #bc4 ,think not that you have      
escaped well1 if your hearts have taken 
any of the infection1 or if you have    

been wounded any where1 though it might 
have been worse4 ,if the tempter had    
tempted you no further but to a lustful1
 malicious1 or proud thought or word1   
you would perceive that if he prevail1  
he conquereth3 so may you when he       
getteth this much1 by a shameless asking
 more4  ,tempt4 ,,xl4 ,he tempteth us   
sometimes1 to be so fearful and careful 
against one sin1 or about some one      
danger1 as to be mindless of some other1
 and lie open to his temptation4 ,like a
 fencer1 that will seem to aim all at   
one place1 that he may strike you in    
another while you are guarding that4 ,or
 like an enemy1 that giveth all the     
alarm at one end of the city1 that he   
may draw the people thither1 while he   
stormeth in another place4 ,so ,satan   
makes some so afraid of worldliness1    
that they watch not against idleness2 or
 so fearful of hardheartedness1 and     
deadness1 and hypocrisy1 that they watch
 not against passion1 neglect of their  
callings1 or dejectedness2 or so fearful

 of sinning or being deceived about     
their salvation1 that they fear not the 
want of love1 and joy1 and thankfulness 
for all the mercy they have received1   
nor the neglect of holy praise to ,god4 
,direct4 ,,xl4 ,remember1 that as       
obedience must be entire and universal1 
so is ,satan's temptation against all   
parts of our obedience2 and our care    
must extend to all if we will escape4   
,it would cure your inordinate fear in  
some one point1 if you extended it to   
all the rest4  ,tempt4 ,,xli4           
,sometimes1 by the suddenness of a      
temptation1 he surpriseth men before    
they are aware4  ,direct4 ,,xli4 ,be    
never unarmed nor from your watch2      
especially as to thoughts1 or sudden    
passions1 or rash words1 which are used 
to be committed for want of             
deliberation4  ,tempt4 ,,xlii4          
,sometimes1 he useth a violent          
earnestness1 especially when he getteth 
passion on his side4 ,so that reason is 
borne down2 and the sinner saith1 ,i    

could not forbear4  ,direct4 ,,xlii4    
,but remember1 that the very eager      
unruliness of your passion is a sin     
itself3 and that none can compel you to 
sin3 and that reason must deliberate and
 rule2 or else any murder or wickedness 
may have the excuse of urgent passions4 
,tempt4 ,,xliii4 ,sometimes he useth the
 violence of men3 they threaten men1 to 
frighten them into sin4  ,direct4       
,,xliii4 ,but are not ,god and his      
threatenings more to be feared8 ,do men 
threaten imprisonment1 or death1 or     
ruin8 ,and doth not ,god threaten       
everlasting misery8 ,and can he not     
defend you from all that man shall      
threaten1 if it be best for you8 ,see   
the portion of the fearful1 ,rev4 xxi4  
#h4  ,tempt4 ,,xliv4 ,sometimes variety 
of temptations distracteth men1 that    
they do not look to all at once4        
,direct4 ,,xliv4 ,remember1 that one    
part of the city unguarded1 may lose the
 whole in a general assault4  ,tempt4   
,,xlv4 ,sometimes he ceaseth1 to make us

 secure1 and lay by our arms1 and then  
surpriseth us4  ,direct4 ,,xlv4 ,take   
heed of security1 and ,satan's          
ambushments4 ,distinguish between       
cessation and conquest4 ,you conquer not
 every time that you have rest and      
quietness from temptation4 ,till the sin
 be hated1 and the contrary grace or    
duty in practice1 you have not at all   
overcome3 and when that is done1 yet    
trust not the devil or the flesh2 nor   
think the war will be shorter than your 
lives1 for one assault will begin where 
the former ended4 ,make use of every    
cessation but to prepare for the next   
encounter4  ,tempt4 ,,xlvi4 ,he will    
tempt you to take striving for          
overcoming2 and to think1 because you   
pray and make some resistance1 that sin 
is conquered2 and because your desires  
are good1 all is well4  ,direct4 ,,xlvi4
 ,but all that fight do not overcome4   
,if a man strive for masteries1 yet is  
he not crowned1 except he strive        
lawfully1 #a ,tim4 ii4 #e4 ,many will   

seek to enter and shall not be able1    
,luke xiii4 #bd4  ,tempt4 ,,xlvii4 ,he  
followeth the sinner with frequency and 
importunity1 till he weary him1 and make
 him yield4  ,direct4 ,,xlvii4 #a4      
,remember that ,christ is as importunate
 with thee to save thee1 as the devil   
can be to damn thee2 and which then     
should prevail8 #b4 ,be you as constant 
in resistance2 be as oft in prayer and  
other confirming means4 ,do as ,paul1 #b
 ,cor4 xii4 #g1 #h1 who prayed thrice1  
7as ,christ did in his agony17 when the 
prick in the flesh was not removed4 #c4 
,tempt not the tempter1 by giving him   
encouragement4 ,a faint denial is an    
invitation to ask again4 ,give him      
quickly a flat denial1 and put him out  
of hope1 if you would shorten the       
temptation4  ,tempt4 ,,xlviii4 ,lastly1 
the devil would sink the sinner in      
despair1 and persuade him now it is too 
late4  ,direct4 ,,xlviii4 ,observe his  
design1 that it is but to take off that 
hope which is the weight to set the     

wheels of the soul a going4 ,in all he  
is against ,god and you4 ,in other sins 
he is against ,god's authority3 in this 
he is against his love and mercy4 ,read 
the gospel1 and you will find that      
,christ's death is sufficient2 the      
promise is universal1 full1 and free2   
and that the day of grace is so far     
continued till the day of death1 and no 
man shall be denied it that truly       
desireth it4 ,and that the same ,god    
that forbiddeth thy presumption1        
forbiddeth also thy despair4            
,temptations to draw us off from ,duty4 
,tempt4 ,i4 ,the greatest temptation    
against duty is1 by persuading men that 
it is no duty4 ,thus in our days we have
 seen almost all duty cast off by this  
erroneous fancy4 ,one saith1 ,that the  
holy observation of the ,lord's day is  
not commanded of ,god in ,scripture4    
,another saith1 ,what ,scripture have   
you for family prayer1 or singing       
psalms1 or baptizing infants1 or praying
 before and after sermon1 or for your   

office1 ordination1 tithes1 churches1 c4
 ,another saith1 ,that church government
 and discipline are not of divine       
institution4 ,another saith1 ,that      
baptism and the ,lord's supper were but 
for that age4 ,and thus all duty is     
taken down1 instead of doing it4        
,direct4 ,i4 ,read and fear1 ,matt4 v4  
#ai1 ,whosoever shall break one of these
 least commandments1 and shall teach men
 so1 he shall be called the least in the
 kingdom of heaven2 but whosoever shall 
do and teach them1 the same shall be    
called great in the kingdom of heaven4  
,denying duty is too easy a way of      
evading obedience to serve turn4        
,denying the laws that bind you to      
public payments will not save you from  
them2 but for all that1 if you deny1 you
 must be distrained on4 ,and ,god will  
make it dearer to you1 if you put him to
 distrain on you for duty4 ,must he go  
to law with you for it8 ,he will quickly
 show you law for it1 and prove that it 
was your duty4 ,open your doubts to able

 men1 and you will hear more evidence   
than you know2 but if pride and         
false-heartedness blind you1 you must   
bear your punishment4  ,tempt4 ,,ii4    
,saith the tempter1 ,it is a duty to    
weak ones1 but not for you3 you must not
 be still under ordinances1 in the lower
 form3 every day must be a sabbath to   
you1 and every bit a sacrament1 and     
every place as a church3 you must live  
above ordinances in ,christ4  ,direct4  
,,ii4 ,we must live above ,mosaical     
ordinances1 ,col4 ii4 #ah1 #ba2 but not 
above ,christ's ordinances3 unless you  
will live above obedience and above the 
government of ,christ4#aji ,hath not    
,christ appointed the ministry1 and     
church helps1 till we all come to a     
perfect man8 ,eph4 iv4 #ac2 and promised
 to be with them to the end of the      
world8 ,matt4 xxviii4 #bj4 ,it is       
befooling pride that can make you think 
you have no need of ,christ's instituted
 means4  ,tempt4 ,,iii4 ,but thou art   
unworthy to pray or receive the         

sacrament3 it is not for dogs4  ,direct4
 ,,iii4 ,the wilful1 impenitent refusers
 of grace1 are unworthy4 ,the willing   
soul1 that fain would be what ,god would
 have him1 hath an accepted worthiness  
in ,christ4  ,tempt4 ,,iv4 ,but while   
you doubt1 you do it not in faith2 and  
therefore to you it is sin4  ,direct4   
,,iv4 ,but is it not a greater sin to   
leave it undone8 ,will doubting of all  
duty excuse you from it8 ,then you have 
an easy way to be free from all6 ,do but
 doubt whether you should believe in    
,god1 or ,christ1 or love him1 or live a
 godly life1 and it seems you think it  
will excuse you4 ,but if you doubt      
whether you should feed your child1 you 
deserve to be hanged for murdering it1  
if you famish it4 ,if you doubt of duty1
 it is duty still1 and you are first    
bound to lay by your doubts4 ,but things
 indifferent1 left to your choice1 must 
not be done with a doubting conscience3 
it was of such things that ,paul spake4 
,tempt4 ,v4 ,the devil puts somewhat    

still in the way1 that seemeth          
necessary1 to thrust out duty4  ,direct4
 ,v4 ,god hath not set you work which he
 alloweth you no time for4 ,is all your 
time spent in better things8 ,is it not 
your carnal mind that makes you think   
carnal things most needful8 ,christ     
saith1 ,one thing is needful1 ,luke x4  
#db4 ,seek first the kingdom of ,god and
 his righteousness1 and all these things
 shall be added to you1 ,matt4 vi4 #cc4 
,had you that love and delight in       
holiness as you should1 you would find  
time for it4 ,an unwelcome guest is put 
off with any excuse4 ,others1 as poor as
 you1 can find time for duty1 because   
they are willing4 ,set your business in 
order1 and let every thing keep its     
proper place1 and you may have time for 
every duty4  ,tempt4 ,,vi4 ,but you are 
so unable and unskilful to pray1 to     
learn1 that it is as good never meddle  
with it4  ,direct4 ,,vi4 ,set yourselves
 to learn1 and mark those that have     
skill2 and do what you can4 ,you must   

learn by practice4 ,the unskilfullest   
duty is better than none4 ,unworded     
groans come oft from the ,spirit of     
,god1 and ,god understandeth and        
accepteth them1 ,rom4 viii4 #bf1 #bg4   
,tempt4 ,,vii4 ,it will be so hard and  
long to learn1 that you will never      
overcome it4  ,direct4 ,,vii4           
,willingness and diligence have the     
promise of ,god's help4 ,remember1 it is
 a thing that must be done4 ,when your  
own disuse and sin hath made it hard1   
will you put ,god and your souls off    
with that as an excuse8 ,if you had     
neglected to teach your child to speak  
or go when it is young1 should he       
therefore never learn8 ,will you        
despair1 and let go all your hope on    
this pretence8 or will you hope to be   
saved without prayer and other holy     
duty8 ,how foolish are both these6 ,sick
 men must eat1 though their stomachs be 
against it2 they cannot live else4      
,tempt4 ,,viii4 ,but thou findest thou  
art but the worse for duty1 and never   

the better for it4  ,direct4 ,,viii4    
,satan will do what he can to make it go
 worse with you after than before4 ,he  
will discourage you if he can1 by       
hindering your success1 that he may make
 you think it is to no purpose3 so1 many
 preachers1 because they have fished    
long and catched nothing1 grow cold and 
heartless1 and ready to sit down and    
say1 as ,jer4 xx4 #i1 ,i will not make  
mention of him1 nor speak any more in   
his name4 ,so in prayer1 sacrament1     
reproof1 c4 the devil makes great use of
 this1 ,what good hath it done thee8    
,but patience and perseverance win the  
crown4 ,the beginning is seldom a time  
to perceive success3 the carpenter is   
long at work before he rear a house2    
nature brings not forth the plant or    
birth the first day4 ,your life-time is 
your working time4 ,do your part1 and   
,god will not fail on his part4 ,it is  
his part to give success2 and dare you  
accuse him1 or suspect him8 ,there is   
more of the success of prayer to be     

believed than to be felt4 ,if ,god have 
promised to hear he doth hear1 and we   
must believe it whether we feel it or   
not4 ,prayers are often heard long      
before the thing is sent us that we     
prayed for3 we pray for heaven1 but     
shall not be there till death4 ,if      
,moses's message to ,pharaoh ten times  
seem lost1 it is not lost for all that4 
,what work would ever have been done1 if
 on the first conceit of                
unsuccessfulness it had been given off8 
,be glad that thou hast time to plough  
and sow1 to do thy part1 and if ,god    
will give thee fruit at last4  ,tempt4  
,,ix4 ,but1 saith the tempter1 it goeth 
worse with thee in the world1 since thou
 settest thyself to read1 and pray1 and 
live obediently2 thou hast been poorer1 
and sicker1 and more despised since1    
than ever before3 ,jer4 xx4 #h1 ,thou   
art a derision daily1 every one mocketh 
thee4 ,this thou gettest by it4         
,direct4 ,,ix4 ,he began not well1 that 
counted not that it might cost him more 

than this to be a holy christian4 ,if   
,god in heaven be not enough to be thy  
portion1 never serve him1 but find      
something better if thou canst4 ,he that
 cannot lose the world cannot use it as 
he ought4 ,if thou hadst rather be at   
the devil's finding and usage than at   
,god's1 thou art worthy to speed        
accordingly4 ,nay1 if thou think thy    
soul itself worse1 remember that we are 
not worst when we are troubled most3    
physic makes sick1 when it works aright4
  ,tempt4 ,x4 ,satan filleth many with  
abundance of scruples about every duty1 
that they come to it as sick persons to 
their meat1 with a peevish1 quarrelling 
disposition4 ,this aileth1 and that     
aileth it2 something is still amiss1    
that they cannot get it down2 this fault
 the minister hath in praying or        
preaching2 or the other circumstance is 
amiss1 or the other fault is in the     
company that join with them3 and all is 
to turn them off from all4  ,direct4 ,x4
 ,but do you mend the matter by casting 

off all1 or by running into greater     
inconveniences8 ,is not their imperfect 
prayer and communion better than your   
idle neglect of all1 or unwarrantable   
division8 ,it is a sign of an upright   
heart to be most about                  
heart-observation1 and quarrelsome with 
themselves2 and the mark of hypocrites  
to be most quarrelsome against the      
manner of other men's performances1 and 
to be easily driven by any pretences    
from the worship of ,god and communion  
of saints4  ,tempt4 ,,xi4 ,the devil    
will set one duty against another3      
reading against hearing2 praying against
 preaching2 private against public2     
outward and inward worship against each 
other2 mercy and justice1 piety and     
charity1 against each other2 and still  
labour to eject the greater4  ,direct4  
,,xi4 ,the work of ,god is an harmonious
 and well-composed frame3 if you leave  
out a part you spoil the whole1 and     
disadvantage yourselves in all the rest2
 place them aright1 and each part       

helpeth and not hindereth another2 plead
 one for another1 but cast by none4     
,tempt4 ,,xii4 ,the commonest and sorest
 temptation is by taking away our       
appetite to holy duties1 by abating our 
feeling of our own necessity3 when the  
soul is sleepy and feeleth no need of   
prayer1 or reading1 or hearing1 or      
meditating1 but thinks itself tolerably 
well without it2 or else grows sick and 
is against it1 and troubled to use it2  
so that every duty is like eating to a  
sick stomach1 then it is easy to tempt  
it to neglect or omit many a duty3 a    
little thing will serve to put it by1   
when men feel no need of it4  ,direct4  
,,xii4 ,o keep up a lively sense of your
 necessities3 remember still that time  
is short1 and death is near1 and you are
 too unready4 ,keep acquaintance with   
your hearts and lives1 and every day    
will tell you of your necessities1 which
 are greatest when they are least       
perceived4  ,tempt4 ,,xiii4 ,the tempter
 gets much by ascribing the success of  

holy means to our own endeavour1 or to  
chance1 or something else1 and making us
 overlook that present benefit1 which   
would greatly encourage us3 as when we  
are delivered from sickness or danger   
upon prayer1 he tells you so you might  
have been delivered if you had never    
prayed4 ,was it not by the physician's  
care and skill1 and by such an excellent
 medicine8 ,if you prosper in any       
business1 ,was it not by your own       
contrivance and diligence8  ,direct4    
,,xiii4 ,this separating ,god and means1
 when ,god worketh by means1 is the     
folly of atheists4 ,when ,god heareth   
thy prayer in sickness or other danger1 
he showeth it by directing the physician
 or thyself to the fittest means1 and   
blessing that means2 and he is as really
 the cause1 and prayer the first means1 
as if he wrought thy deliverance by a   
miracle4 ,do not many use the same      
physician1 and medicine1 and labour1 and
 diligence1 who yet miscarry8 ,just     
observation of the answers of prayer    

might do much to cure this4 ,all our    
industry may say as ,peter and ,john1   
,acts iii4 #ab1 ,why look ye so         
earnestly on us1 as if by our own power 
or holiness we had done this8 when ,god 
is glorifying his grace1 and owning his 
appointed means4  ,tempt4 ,,xiv4        
,lastly1 the devil setteth up something 
else in opposition to holy duty1 to make
 it seem unnecessary4 ,in some he sets  
up their good desires1 and saith1 ,god  
knoweth thy heart without expressing it2
 and thou mayst have as good a heart at 
home as at church4 ,in some he sets up  
superstitious fopperies of man's        
devising1 instead of ,god's institution4
 ,in some he pretendeth the ,spirit     
against external duty1 and saith1 ,the  
,spirit is all2 the flesh profiteth     
nothing4 ,yea1 in some he sets up       
,christ himself against ,christ's       
ordinances1 and saith1 ,it is not these1
 but ,christ1 that profits you4         
,direct4 ,,xiv4 ,this is distracted     
contradiction3 to set ,christ against   

,christ1 and the ,spirit against the    
ordinances of the ,spirit4 ,is it not   
,christ and the ,spirit that appointed  
them8 ,doth he not best know in what way
 he will give his grace8 ,can you not   
preserve the soul and life1 without     
killing the body8 ,cannot you have the  
water1 and value the cistern or spring1 
without cutting off the pipes that must 
convey it8 ,o wonderful6 that ,satan    
could make men so mad1 as this reasoning
 hath showed us that many are in our    
days4 ,and to set up superstition or    
pretend a good heart against ,god's     
worship1 is to accuse him that appointed
 it of doing he knew not what1 and to   
think that we are wiser than he6 and to 
show a good heart by disobedience1      
pride1 contempt of ,god and of his      
mercies6             ,temptations to    
frustrate holy ,duties1 and make them   
ineffectual4  ,the devil is exceeding   
diligent in this3 #a4 ,that he may make 
the soul despair1 and say1 ,now ,i have 
used all means in vain1 there is no     

hope4 #b4 ,to double the sinner's misery
 by turning the very remedy into a      
disease4 #c4 ,to show his malice against
 ,christ1 and say1 ,i have turned thy   
own means to thy dishonour4  ,consider1 
therefore1 how greatly we are concerned 
to do the work of ,god effectually4     
,means well used are the way to more    
grace1 to communion with ,god1 and to   
salvation2 but ill used1 they dishonour 
and provoke him1 and destroy ourselves1 
like children that cut their fingers    
with the knife1 when they should cut    
their meat with it4  ,tempt4 ,i4 ,duty  
is frustrated by false ends3 as1 #a4 ,to
 procure ,god to bear with them in their
 sin 7whereas it is the use of duty to  
destroy sin74 #b4 ,to make ,god         
satisfaction for sin 7which is the work 
of ,christ74 #c4 ,to merit grace 7when  
the imperfection merits wrath74 #d4 ,to 
prosper in the world and escape         
affliction1 ,jam4 iv4 #c 7and so they   
are but serving their flesh1 and        
desiring ,god to serve it74 #e4 ,to     

quiet conscience in a course of sin 7by 
sinning more in offering the sacrifice  
of fools1 ,eccles4 v4 #a1 #b74 #f4 ,to  
be approved of men 7and verily they have
 their reward1 ,matt4 vi4 #e74 #g4 ,to  
be saved when they can keep the world   
and sin no longer 7that is1 to obtain   
that the gospel may all be false and    
,god unjust74  ,direct4 ,i4 ,first see  
that the heart be honest1 and ,god1 and 
heaven1 and holiness most desired1 else 
all that you do will want right ends4   
,tempt4 ,,ii4 ,when ignorance or error  
make men take ,god for what he is not1  
thinking blasphemously of him1 as if he 
were like them1 and liked their sins1 or
 were no lover of holiness1 they        
frustrate all their worship of him4     
,direct4 ,,ii4 ,study ,god in his ,son1 
in his word1 in his saints1 in his      
works3 know him as described before1    
chap4 iii4 direct4 iv4 ,and see that    
your wicked corrupted hearts1 or wilful 
forgetting him1 blind not your          
understandings4  ,tempt4 ,,iii4 ,to come

 to ,god in ourselves and out of        
,christ1 and use his name but           
customarily1 and not in faith and       
confidence4  ,direct4 ,,iii4 ,know well 
your sin1 and vileness1 and desert1 and 
the justice and holiness of ,god2 and   
then you will see that if ,christ       
reconcile you not1 and justify you not  
by his blood1 and do not sanctify and   
help you by his ,spirit1 and make you   
sons of ,god1 and intercede not for you1
 there is no access to ,god1 nor        
standing in his sight4  ,tempt4 ,,iv4   
,the tempter would have you pray        
hypocritically1 with the tongue only1   
without the heart3 to put off ,god in a 
few customary words1 with seeming to    
pray 7as they do the poor1 ,james ii4   
with a few empty words7 either in a form
 of words not understood1 or not        
considered1 or not felt and much        
regarded2 or in more gross hypocrisy1   
praying for the holiness which they will
 not have1 and against the sin which    
they will not part with4  ,direct4 ,,iv4

 ,o fear the holy1 jealous1             
heart-searching ,god1 that hateth       
hypocrisy1 and will be worshipped       
seriously in spirit and truth1 and will 
be sanctified of all that draw near him1
 ,lev4 x4 #c2 and saith1 they worship   
him in vain1 that draw nigh him with the
 lips1 when the heart is far from him1  
,matt4 xv4 #h1 #i4 ,see ,god by faith1  
as present with thee1 and know thyself1 
and it will awaken thee to seriousness4 
,see ,heb4 iv4 #ac2 ,hos4 viii4 #ab1    
#ac4  ,tempt4 ,v4 ,he would destroy     
faith and hope1 and make you doubt      
whether you shall get any thing by duty4
  ,direct4 ,v4 ,but1 #a4 ,why should    
,god command it1 and promise us his     
blessing if he meant not to perform it8 
#b4 ,remember ,god's infiniteness1 and  
omnipresence1 and all-sufficiency3 he is
 as verily with thee1 as thou art there3
 he upholdeth thee3 he showeth by his   
mercies1 that he regardeth thee2 and by 
his regarding lower things3 and if he   
regard thee1 he doth regard thy duties4 

,it is all one with him to hear thy     
prayers1 as if he had never another     
creature to regard and hear4 ,believe   
then1 and hope and wait upon him4       
,tempt4 ,,vi4 ,sometimes the tempter    
will promise you more by holy duty1 than
 ,god doth1 and make you expect         
deliverance from every enemy1 want1 and 
sickness1 and speedier deliverance of   
soul1 than ever ,god promised2 and all  
this is1 to make you cast away all as   
vain1 and think ,god faileth you1 when  
you miss your expectations4  ,direct4   
,,vi4 ,but ,god will do all that he     
promiseth1 but not all that the devil or
 yourselves promise4 ,see what ,god     
promiseth in his word4 ,that is enough  
for you4 ,make that and no more the end 
of duties4  ,tempt4 ,,vii4 ,the tempter 
usually would draw you from the heart   
and life of duty1 by too much ascribing 
to the outside3 laying too much on the  
bare doing of the work1 the giving of   
the alms1 the hearing of the sermons1   
the saying the words1 the handsome      

expression1 order1 manner2 which in     
their places are all good1 if animated  
with spirit1 life1 and seriousness4     
,direct4 ,,vii4 ,look most and first to 
the soul in duty1 and the soul of duty4 
,the picture of meat feedeth not2 the   
picture of fire warmeth not2 fire and   
shadows will not nourish us3 ,god loveth
 not dead carcasses instead of spiritual
 worship3 we regard not words ourselves1
 further than they express the heart4   
,let the outer part have but its due4   
,tempt4 ,,viii4 ,he tempteth you to rest
 in a forced1 affected1 counterfeit     
fervency1 stirred up by a desire to take
 with others4  ,direct4 ,,viii4 ,look   
principally at ,god and holy motives1   
and less at men1 that all your fire be  
holy1 fetched from heaven4  ,tempt4     
,,ix4 ,he would keep you in a lazy1     
sluggish coldness1 to read1 and hear1   
and pray as asleep1 as if you did it    
not4  ,direct4 ,,ix4 ,awake yourselves  
with the presence of ,god1 and the great
 concernment of what you are about1 and 

yield not to your sloth4  ,tempt4 ,x4   
,he would make you bring a divided1     
distracted heart to duty1 that is half  
about your worldly business4  ,direct4  
,x4 ,remember ,god is jealous1 your     
business with him is great1 much lieth  
on it2 call off your hearts1 and let    
them not stay behind3 all the powers of 
your souls are little enough in such a  
work1 ,ezek4 xxxiii4 #ca4  ,tempt4 ,,xi4
 ,ignorance1 unskilfulness1 and         
unacquaintedness with duty1 is a great  
impediment to most4  ,direct4 ,,xi4     
,learn by study joined with practice4   
,be not weary1 and difficulties will be 
overcome4  ,tempt4 ,,xii4 ,putting duty 
out of its place1 and neglecting the    
season that is fittest1 makes it oft    
done slightly4  ,direct4 ,,xii4 ,redeem 
time1 and despatch other business1 that 
idleness deprive you not of leisure2 and
 do all in order4  ,tempt4 ,,xiii4      
,neglecting one duty is the tempter's   
snare to spoil another4 ,if he can keep 
you from reading1 you will not          

understand well what you hear4 ,if he   
keep you from meditating1 you will not  
digest what you hear or read4 ,if he    
keep you from hearing1 you will want    
both matter and life for prayer1 and    
meditation1 and conference4 ,if he keep 
you from godly company1 you will be     
hindered in all1 and in the practice3 no
 one is omitted1 but you are            
disadvantaged by it in all the rest4    
,direct4 ,,xiii4 ,observe how one duty  
helpeth another1 and take all together  
each one in its place4  ,tempt4 ,,xiv4  
,sometimes the tempter doth call you off
 to other duty1 and puts in unseasonable
 motions to that which in its time is   
good2 he interrupts prayer by           
meditation1 he sets seeming truth       
against love1 and peace1 and concord4   
,direct4 ,,xiv4 ,still know which duties
 are greatest1 and which is the due     
season for each1 and do all in order4   
,tempt4 ,,xv4 ,he spoileth duty1 by     
causing you to do it only as a duty1 and
 not as a means for the good of your own

 souls2 or only as a means1 and not as a
 duty4 ,if you do it only as duty1 then 
you will not be quickened to it by the  
ends and benefits1 nor carried by hope1 
nor fit all to the end1 nor be so       
fervent or vigorous in it1 as the sense 
of your own good would make you be4 ,and
 if you do it only as a means1 and not  
as a duty1 then you will give over or   
faint1 when you want or question the    
success3 whereas1 the sense of both     
would make you vigorous and constant4   
,direct4 ,,xv4 ,keep under the sense of 
,god's authority1 that you may feel     
yourselves bound to obey him1 whatever  
be the success2 and may resolve to wait 
in an obedient way4 ,and withal1 admire 
his wisdom in fitting all duties to your
 benefit1 and commanding you nothing but
 what is for your own or others' good1  
or to his honour3 and mark the reason   
and tendency of all1 and your own       
necessity4  ,tempt4 ,,xvi4 ,the tempter 
hindereth you in duty1 as well as from  
duty1 by setting you a quarrelling with 

the minister1 the words1 the company1   
the manner1 the circumstances2 that     
these things may divert your thoughts   
from the matter1 or distract your mind  
with causeless scruples4  ,direct4      
,,xvi4 ,pray and labour for a clear     
judgment1 and an upright1 self-judging1 
humble heart1 which dwelleth most at    
home1 and looketh most at the spiritual 
part1 and affecteth not singularity4    
,tempt4 ,,xvii4 ,the tempter spoileth   
duty by your inconstancy2 while you read
 or pray so seldom1 that you have lost  
the benefit of one duty1 before you come
 to another1 and cool by intermissions4 
,direct4 ,,xvii4 ,remember that it is   
not your divertisement1 but your        
calling1 and is to your soul as eating  
to your bodies4  ,tempt4 ,,xviii4       
,sometimes ,satan corrupteth duty by    
men's private passions1 interest1 and   
opinions1 making men1 in preaching and  
praying1 to vent their own conceits and 
spleen1 and inveigh against those that  
differ from them1 or offend them1 and   

profane the name and work of ,god2 or   
proudly to seek the praise of men4      
,direct4 ,,xviii4 ,remember that ,god is
 most jealous in his worship1 and hateth
 hypocritical profaneness above all     
profaneness4 ,search your hearts1 and   
mortify your passions2 and especially   
selfishness1 remembering that it is a   
poisonous and insinuating sin1 and will 
easily hide itself with a cloak of zeal4
  ,tempt4 ,,xix4 ,false-hearted         
reservedness is a most accursed         
corrupter of holy duty2 when the soul is
 not wholly given up to ,god1 but sets  
upon duty from some common motive2 as1  
because it is in credit1 or to please   
some friend1 purposing to try it awhile1
 and leave it if they like it not4      
,direct4 ,,xix4 ,fear ,god1 thou        
hypocrite1 and halt not between two     
opinions4 ,if the ,lord be ,god1 obey   
and serve him with all thy heart2 but if
 the devil and the flesh be better      
masters1 follow them1 and let him go4   
,tempt4 ,,xx4 ,lastly1 ,the tempter     

hindereth holy duty much1 by wandering  
thoughts1 and melancholy perplexities1  
and a hurry of temptations1 which       
torment and distract some christians1 so
 that they cry out1 ,i cannot pray1 ,i  
cannot meditate2 and are weary of duty1 
and even of their lives4  ,direct4 ,,xx4
 ,this showeth the malice of the        
tempter1 and thy weakness2 but1 if thou 
hadst rather be delivered from it1 it   
hindereth not thy acceptance with ,god4 
,read for this1 what ,i have said chap4 
v4 part #b4 at large2 especially in my  
,directions to the ,melancholy4  ,i have
 been forced to put off many things     
briefly here1 which deserved a larger   
handling2 and ,i must now omit the      
discovery of those temptations1 by which
 ,satan keepeth men in sin1 when he hath
 drawn them into it4 #b4 ,and those by  
which he causeth declining in grace1 and
 apostasy4 #c4 ,and those by which he   
discomforteth true believers2 because   
else this direction would swell to a    
treatise2 and most will think it too    

long and tedious already1 though the    
brevity which ,i use1 to avoid          
prolixity1 doth wrong the matter through
 the whole4 ,acquaintance with          
temptations is needful to our overcoming
 them4         99       99       99     
99       99  ,sidenote3 ,for serving    
,christ our ,master in good works4      
,grand ,direct4 ,x4 ,your lives must be 
laid out in doing ,god service1 and     
doing all the good you can1 in works of 
piety1 justice1 and charity1 with       
prudence1 fidelity1 industry1 zeal1 and 
delight2 remembering that you are       
engaged to ,god1 as servants to their   
lord and master2 and are intrusted with 
his talents1 of the improvement whereof 
you must give account4  ,the next       
relation between ,christ and us1 which  
we are to speak of1 7subordinate to that
 of ,king and subjects17 is this of     
,master and servants4 ,though ,christ   
saith to the apostles1 ,john xv4 #ae1   
,henceforth ,i call you not servants1   
but friends2 the meaning is not that he 

calleth them not servants at all1 but   
not mere servants1 they being more than 
servants1 having such acquaintance with 
his counsels as his friends4 ,for he    
presently1 verse #bj1 bids them         
,remember that the servant is not       
greater than his lord4 ,and ,john xiii4 
#ac1 ,ye call me ,master and ,lord3 and 
ye say well2 for so ,i am4 ,and ,matt4  
xxiii4 #h1 ,one is your ,master1        
,christ2 and all ye are brethren3 so    
ver4 #aj4 ,and the apostles called      
themselves the servants of ,jesus       
,christ1 ,rom4 i4 #a2 and #a ,cor4 iv4  
#a2 ,phil4 i4 #a3 and of ,god1 ,tit4 i4 
#a1 c4  ,sidenote3 ,what it is to be    
,christ's servants4  ,he is called our  
,master1 and we his servants1 because he
 is our ,rector1 ex pleno dominio1 with 
absolute propriety2 and doth not give us
 laws to obey1 while we do our own work1
 but giveth us his work to do1 and laws 
for the right doing of it3 and it is a  
service under his eye1 and in dependence
 on him for our daily provisions1 as    

servants on their lord4 ,god hath work  
for us to do in the world2 and the      
performance of it he will require4 ,god 
biddeth his sons ,go work to day in my  
vineyard1 ,matt4 xxi4 #bh2 and expecteth
 that they do it1 ver4 #ca4 ,his        
servants are as husbandmen1 to whom he  
intrusteth his vineyard1 that he may    
receive the fruit1 ver4 #cc1 #cd1 #da1  
#dc4 ,faithful servants shall be made   
rulers over his household1 ,matt4 xxiv4 
#de1 #df4 ,christ delivereth to his     
servants his talents to improve1 and    
will require an account of the          
improvement at his coming1 ,matt4 xxv4  
#ad4 ,good works1 in the proper1        
comprehensive sense1 are all actions    
internal and external1 that are morally 
good2 but in the narrower acceptation1  
they are works1 not only formally good1 
as acts of obedience in general1 but    
also materially good1 such as a servant 
doth for his master1 that tend to his   
advantage1 or the profit of some other1 
whose welfare he regardeth4 ,because the

 doctrine of good works is controverted 
in these times1 ,i shall first open it  
briefly1 and then give you the          
directions4  #a4 ,nothing is more       
certain1 than that ,god doth not need   
the service of any creature2 and that he
 receiveth no addition to his perfection
 or felicity from it2 and1 consequently1
 that on terms of commutative justice1  
7which giveth one thing for another1 as 
in selling and buying17 no creature is  
capable of meriting at his hands4  #b4  
,it is certain1 that on the terms of the
 law of works1 7which required perfect  
obedience as the condition of life17 no 
sinner can do any work so good1 as in   
point of distributive1 governing        
justice1 shall merit at his hands4  #c4 
,it is certain1 that ,christ hath so    
fulfilled the law of works1 as to merit 
for us4  #d4 ,the redeemed are not      
masterless1 but have still a ,lord1 who 
hath now a double right to govern them4 
,and this ,governor giveth them a law3  
and this law requireth us to do good    

works1 as much as we are able1 7though  
not so terribly1 yet7 as obligingly as  
the law of works3 and by this 7of       
,christ7 we must be judged3 and thus we 
must be judged according to our works3  
and to be judged is nothing else but to 
be justified or condemned4 ,such works  
therefore are rewardable according to   
the distributive justice of the law of  
grace1 by which we must be judged4 ,and 
the ancient fathers1 who 7without any   
opposition7 spoke of good works as      
meritorious with ,god1 meant no more1   
but that they were such as the righteous
 ,judge of the world will reward        
according to the law of grace1 by which 
he judgeth us4 ,and this doctrine being 
agreed on as certain truth1 there is no 
controversy with them1 but whether the  
word merit was properly or improperly   
used3 and that both ,scripture and our  
common speech alloweth the fathers' use 
of the word1 ,i have showed at large in 
my ,confession4  #e4 ,christ is so far  
from redeeming us from a necessity of   

good works1 that he died to restore us  
to a capacity and ability to perform    
them1 and hath new-made us for that end4
 ,tit4 ii4 #ad1 ,he gave himself for us1
 that he might redeem us from all       
iniquity1 and purify to himself a       
peculiar people1 zealous of good works4 
,eph4 ii4 #aj1 ,for we are his          
workmanship1 created in ,christ ,jesus  
to good works1 which ,god hath before   
ordained that we should walk in them4   
#f4 ,good works opposed to ,christ1 or  
his satisfaction1 merit1 righteousness1 
mercy1 or free grace in the matter of   
justification or salvation1 are not good
 works1 but proud self-confidence and   
sin4 ,but good works1 in their due      
subordination to ,god's mercy1 and      
,christ's merits and grace1 are         
necessary and rewardable4  #g4 ,though  
,god need none of our works1 yet that   
which is good materially pleaseth him1  
as it tendeth to his glory1 and to our  
own and others' benefit1 which he       
delighteth in4  #h4 ,it is the          

communicating of his goodness and       
excellencies to the creature1 by which  
,god doth glorify himself in the world2 
and in heaven1 where is the fullest     
communication1 he is most glorified4    
,therefore the praise which is given to 
the creature1 who receiveth all from    
him1 is his own praise4 ,and it is no   
dishonour to ,god1 that his creature be 
honoured1 by being good1 and being      
esteemed good3 otherwise ,god would     
never have created any thing1 lest it   
should derogate from himself2 or he     
would have made them bad1 lest their    
goodness were his dishonour2 and he     
would be most pleased with the wicked1  
and least pleased with the best1 as most
 dishonouring him4 ,but madness itself  
abhorreth these conceits4  #i4          
,therefore1 as an act of mercy to us1   
and for his own glory1 7as at first he  
made all things very good1 so7 he will  
make the new creature according to his  
image1 which is holy1 and just1 and     
good1 and will use us in good works2 and

 it is our honour1 and gain1 and        
happiness to be so used by him4 ,as he  
will not communicate light to the world 
without the sun 7whose glory derogateth 
not from his honour72 so will he not do 
good works in the world immediately by  
himself only1 but by his servants1 whose
 calling and daily business it must be1 
as that which they are made for1 as the 
sun is made to give light and heat to   
inferior things1 ,eph4 ii4 #aj4 ,let    
your light so shine before men1 that    
they may see your good works1 and       
glorify your ,father which is in heaven1
 ,matt1 v4 #af4 ,christ was far from    
their opinion that think all good works 
that are attributed to good men are     
dishonourable to ,god4#aaj  #aj4 ,he is 
most beholden to ,god1 that is most     
exercised in good works4 ,the more we   
do1 the more we receive from him3 and   
our very doing itself is our receiving2 
for it is he that giveth us both to will
 and to do1 by his operation in us1     
,phil4 ii4 #ac2 even he1 without whom we

 can do nothing1 ,john xv4 #e4  #aa4    
,the obligation to good works1 that is1 
to works of piety1 justice1 and charity1
 is essential to us as servants of the  
,lord4 ,we are practical atheists1 if we
 do not works of piety to ,god3 we are  
rebels against ,god1 and enemies to     
ourselves1 and unmeet for human society1
 if we do not the works which are good  
for ourselves1 and for others1 if we    
have ability and opportunity4 ,this is  
our fruit which ,god expecteth2 and if  
we bear it not1 he will hew us down1 and
 cast us into the fire4  #ab4 ,though   
doing no hurt will not serve turn1      
without doing good1 yet it is not the   
same works that are required of all1 nor
 in the same degree1 but according to   
every man's talent and opportunities1   
,matt4 xxv4 #ad1 #ae1 c4  #ac4 ,god     
looketh not only nor principally at the 
external part of the work1 but much more
 to the heart of him that doth it2 nor  
at the length of time1 but at the       
sincerity and diligence of his servants4

 ,and therefore1 though he is so just1  
as not to deny the reward which was     
promised them1 to those that have borne 
the burden and heat of the day2 yet he  
is so gracious and bountiful1 that he   
will give as much to those that he      
findeth as willing and diligent1 and    
would have done more if they had had    
opportunity1 ,matt4 xx4 #ab-ae4 ,you see
 in all this1 what our doctrine is about
 good works1 and how far those papists  
are to be believed1 who persuade their  
ignorant disciples1 that we account them
 vain and needless things4              
,directions for faithful serving        
,christ1 and doing good4  ,direct4 ,i4  
,be sure that you have that holiness1   
justice1 and charity within1 which are  
the necessary principles of good        
works4--,for a good tree will bring     
forth good fruit1 and an evil tree evil 
fruit4 ,make the tree good1 and the     
fruit good4 ,a good man out of the good 
treasure of his heart1 bringeth forth   
good things1 and an evil man out of the 

evil treasure of his heart1 bringeth    
forth evil things4 ,as out of the heart 
proceed evil works1 ,matt4 xv4 #ai1 #bj1
 so out of the heart must good works    
come1 ,matt4 vii4 #af-bj4 ,can the dead 
do the works of the living8 or the      
unholy do the works of holiness8 or the 
unrighteous do the works of justice8 or 
the uncharitable do the works of        
charity8 ,will he do good to ,christ in 
his members on earth1 who hateth them8  
,or will he not rather imprison them1   
than visit them in prison2 and rather   
strip them of all they have1 than feed  
and clothe them8 ,or if a man should do 
that which materially is good1 from     
pride1 or other sinful principles1 ,god 
doth not accept it1 but taketh all      
sacrifice but as carrion that is offered
 to him without the heart4  ,direct4    
,,ii4 ,content not yourselves to do some
 good extraordinarily on the by1 or when
 you are urged to it2 but study to do   
good1 and make it the trade or business 
of your lives4--,having so many         

obligations1 and so great               
encouragements1 do what you do with all 
your might4 ,if you would know whether  
you are servants to ,christ1 or to the  
flesh1 the question must be1 which of   
these have the main care and diligence  
of our lives2 for as every carnal act   
will not prove you servants to the      
flesh1 so every good action will not    
prove you the servants of ,christ4      
,direct4 ,,iii4 ,before you do any work1
 consider whether you can truly say1 it 
is a service of ,god1 and will be       
accepted by him4 ,see therefore that it 
be done1 #a4 ,to his glory1 or to please
 him4 #b4 ,and in obedience to his      
command4--,mere natural actions1 that   
have no moral good or evil in them1 and 
so belong not to morality1 these belong 
not to our present subject2 as being not
 the matter of rational 7or at least of 
obediential7 choice4 ,such as the       
winking of the eye1 the setting of this 
foot forward first1 the taking of this  
or that meat1 or drink1 or instrument1  

or company1 or action1 when they are    
equal1 and it is no matter of rational  
7or obediential7 choice1 c4 ,but every  
act that is to be done deliberately and 
rationally1 as matter of choice1 must be
 moralized1 or made good1 by doing it1  
#a4 ,to a right end2 and1 #b4 ,according
 to the rule4 ,whether we eat1 or drink1
 or whatsoever we do1 7that is matter of
 rational choice17 must be done by us to
 the glory of ,god1 #a ,cor4 x4 #ca4    
,all works tend not alike to his glory2 
but some more immediately and directly1 
and others remotely2 but all must       
ultimately have this end4 ,even servants
 that labour in their painful work1 must
 do it as to the ,lord1 and not 7only1  
or ultimately7 to men2 not with         
eye-service as men-pleasers1 but as the 
servants of ,christ1 from whom they must
 have their greatest reward or          
punishment1 ,eph4 vi4 #e-h2 ,col4 iii4  
#bb-be4 ,all the comforts of food1 or   
rest1 or recreation1 or pleasure which  
we take1 should be intended to fit us   

for our ,master's work1 or strengthen1  
cheer1 and help us in it4 ,do nothing1  
deliberately1 that belongs to the       
government of reason1 but ,god's service
 in the world2 which you can say1 he set
 you on4  ,direct4 ,,iv4 ,set not duties
 of piety1 justice1 or charity against  
each other1 as if they had an enmity to 
each other2 but take them as            
inseparable1 as ,god hath made          
them4--,think not to offer ,god a       
sacrifice of injury1 bribery1 fraud1    
oppression1 or any uncharitable work4   
,and pretend not the benefit of men1 or 
the safety of societies or kingdoms1 for
 impiety against the ,lord4#aaa         
,direct4 ,v4 ,acquaint yourselves with  
all the talents which you receive from  
,god1 and what is the use to which they 
should be improved4--,keep thus a just  
account of your receivings1 and what    
goods of your ,master's is put into your
 hands4 ,and make it a principal part of
 your study1 to know what every thing in
 your hand is good for to your ,master's

 use2 and how it is that he would have  
you use it4  ,direct4 ,,vi4 ,keep an    
account of your expenses2 at least1 of  
all your most considerable talents2 and 
bring yourselves daily or frequently to 
a reckoning1 what good you have done1 or
 endeavoured to do4 ,every day is given 
you for some good work4 ,keep therefore 
accounts of every day 7,i mean1 in your 
conscience1 not in papers74 ,every mercy
 must be used to some good3 call        
yourselves therefore1 to account for    
every mercy1 what you have done with it 
for your ,master's use4 ,and think not  
hours and minutes1 and little mercies1  
may be past without coming into the     
account4 ,the servant that thinks he may
 do what he list with shillings and     
pence1 and that he is only to lay out   
greater sums for his master's use1 and  
lesser for his own1 will prove          
unfaithful1 and come short in his       
accounts4 ,less sums than pounds must be
 in our reckonings4  ,direct4 ,,vii4    
,take special heed that the common      

thief1 your carnal self1 either personal
 or in your relations1 do not rob ,god  
of his expected due1 and devour that    
which he requireth4--,it is not for     
nothing that ,god calleth for the       
first-fruits4 ,honour the ,lord with thy
 substance1 and with the first-fruits of
 all thine increase3 so shall thy barns 
be filled with plenty1 and thy presses  
shall burst forth with new wine1 ,prov4 
iii4 #i1 #aj4 ,so ,exod4 xxiii4 #af1    
#ai2 xxxiv4 #bb1 #bf2 ,lev4 ii4 #ab1    
#ad2 ,nehem4 x4 #ce2 ,ezek4 xx4 #dj2    
xliv4 #cj2 xlviii4 #ad4 ,for if carnal  
self might first be served1 its         
devouring greediness would leave ,god   
nothing4 ,though he that hath godliness 
with contentment hath enough1 if he have
 but food and raiment1 yet there will be
 but enough for themselves and children1
 where men have many hundreds or        
thousands a year1 if once it fall into  
this gulf4 ,and indeed1 as he that      
begins with ,god hath the promise of his
 bountiful supplies1 so he whose flesh  

must first be served1 doth catch such an
 hydropic thirst for more1 that all will
 but serve it3 and the devil contriveth 
such necessities to these men1 and such 
uses for all they have1 that they have  
no more to spare than poorer men2 and   
they can allow ,god no more but the     
leavings of the flesh1 and what it can  
spare1 which commonly is next to        
nothing47 ,indeed though holy uses in   
particular were satisfied with          
first-fruits and limited parts1 yet ,god
 must have all1 and the flesh           
7inordinately or finally7 have none4    
,every penny which is laid out upon     
yourselves1 and children1 and friends1  
must be done as by ,god's own           
appointment1 and to serve and please    
him4 ,watch narrowly1 or else this      
thievish carnal self will leave ,god    
nothing4  ,direct4 ,,viii4 ,prefer      
greater duties 7cteris paribus7 before  
lesser2 and labour to understand which  
is the greater1 and to be               
preferred4--,not that any real duty is  

to be neglected3 but we call that by the
 name of duty which is materially good1 
and a duty in its season2 but formally1 
indeed1 it is no duty at all1 when it   
cannot be done without the omission of a
 greater4 ,as for a minister to be      
praying with his family1 or comforting  
one afflicted soul1 when he should be   
preaching publicly1 is to do that which 
is a duty in its season1 but at that    
time is his sin4 ,it is an unfaithful   
servant that is doing some little char1 
when he should be saving a beast from   
drowning1 or the house from burning1 or 
doing the greater part of his work4     
,direct4 ,,ix4 ,prudence is exceeding   
necessary in doing good1 that you may   
discern good from evil1 discerning the  
season1 and measure1 and manner1 and    
among divers duties1 which must be      
preferred4--,therefore labour much for  
wisdom1 and if you want it yourself1 be 
sure to make use of theirs that have it1
 and ask their counsel in every great   
and difficult case4 ,zeal without       

judgment hath not only entangled souls  
in many heinous sins1 but hath ruined   
churches and kingdoms1 and under        
pretence of exceeding others in doing   
good1 it makes men the greatest         
instruments of evil4 ,there is scarce a 
sin so great and odious1 but ignorant   
zeal will make men do it as a good work4
 ,christ told his apostles1 that those  
that killed them1 should think they did 
,god service4 ,and ,paul bare record to 
the murderous1 persecuting ,jews1 that  
they had a zeal of ,god1 but not        
according to knowledge1 ,rom4 x4 #b4    
,the papists' murders of christians     
under the name of heretics1 hath        
recorded it to the world1 in the blood  
of many hundred thousands1 how ignorant1
 carnal zeal will do good1 and what     
sacrifice it will offer up to ,god4#aab 
,direct4 ,x4 ,in doing good1 prefer the 
souls of men before the body1 cteris    
paribus4 ,to convert a sinner from the  
error of his way is to save a soul from 
death1 and to cover a multitude of sins1

 ,jam4 v4 #bj4--;,and this is greater   
than to give a man an alms4 ,as cruelty 
to souls is the most heinous cruelty1   
7as persecutors and soul-betraying      
pastors will one day know to their      
remediless woe17 so mercy to souls is   
the greatest mercy4 ,yet sometimes mercy
 to the body is in that season to be    
preferred 7for every thing is excellent 
in its season74 ,as if a man be drowning
 or famishing1 you must not delay the   
relief of his body1 while you are       
preaching to him for his conversion2 but
 first relieve him1 and then you may in 
season afterwards instruct him4 ,the    
greatest duty is not always to go first 
in time2 sometimes some lesser work is a
 necessary preparatory to a greater2 and
 sometimes a corporal benefit may tend  
more to the good of souls than some     
spiritual work may4 ,therefore ,i say   
still1 that prudence and an honest heart
 are instead of many directions3 they   
will not only look at the immediate     
benefit of a work1 but to its utmost    

tendency and remote effects4  ,direct4  
,,xi4 ,in doing good1 prefer the good of
 many1 especially of the church or      
commonwealth1 before the good of one or 
few4#aac--;,for many are more worth than
 one2 and many will honour ,god and     
serve him more than one3 and therefore  
both piety and charity require it4 ,yet 
this also must be understood with a     
cteris paribus2 for it is possible some 
cases of exception may be found4 ,paul's
 is a high instance1 that could have    
wished himself accursed from ,christ for
 the sake of the ,jews1 as judging      
,god's honour more concerned in all them
 than in him alone4  ,direct4 ,,xii4    
,prefer a durable good that will extend 
to posterity1 before a short and        
transitory good4--,as to build an       
alms-house is a greater work than to    
give an alms1 and to erect a school than
 to teach a scholar2 so to promote the  
settlement of the gospel and a faithful 
ministry is the greatest of all1 as     
tending to the good of many1 even to    

their everlasting good4 ,this is the    
pre-eminence of good books before a     
transient speech1 that they may be a    
more durable help and benefit4 ,look    
before you with a judicious foresight2  
and as you must not do that present good
 to a particular person1 which bringeth 
greater hurt to many2 so you must not do
 that present good to one or many1 which
 is like to produce a greater and more  
lasting hurt4 ,such blind reformers have
 used the church1 as ignorant physicians
 use their patients1 who give them a    
little present ease1 and cast them into 
a greater misery1 and seem to cure them 
with a dose of opium or the ,jesuit's   
powder1 when they are bringing them into
 a worse disease than that which they   
pretend to cure4 ,oh when shall the poor
 church have wiser and foreseeing       
helpers6  ,direct4 ,,xiii4 ,let all that
 you do for the church's good be sure to
 tend to holiness and peace2 and do     
nothing under the name of a good work1  
which hath an enmity to either of       

these4--,for these are to the church as 
life and health are to the body2 and the
 increase of its welfare is nothing else
 but the increase of these4 ,whatever   
they pretend1 believe none that say they
 seek the good and welfare of the       
church1 if they seek not the promoting  
of holiness and peace3 if they hinder   
the powerful preaching of the gospel1   
and the means that tendeth to the saving
 of souls1 and the serious1 spiritual   
worshipping of ,god1 and the unity and  
peace of all the faithful2 and if they  
either divide the faithful into sects   
and parties1 or worry all that differ   
from them1 and humour them not in their 
conceits2--take all these for such      
benefactors to the church1 as the wolf  
is to the flock1 and as the plague is to
 the city1 or the fever to the body1 or 
the fire in the thatch is to the house4 
,the wisdom from above is first pure1   
then peaceable1 gentle1 c4 ,but if ye   
have bitter envying and strife in your  
hearts1 glory not1 and lie not against  

the truth3 this wisdom descendeth not   
from above1 but is earthly1 sensual1    
devilish2 for where envying and strife  
is1 there is confusion and every evil   
work1 ,jam4 iii4 #ad-ah4  ,direct4      
,,xiv4 ,if you will do the good which   
,god accepteth1 do that which he        
requireth2 and put not the name of good 
works upon your sins1 nor upon          
unnecessary things of your own          
invention2 nor think that any good must 
be accomplished by forbidden            
means4--,none know what pleaseth ,god so
 well as himself4 ,our ways may be right
 in our own eyes1 and carnal wisdom may 
think it hath devised the fittest means 
to honour ,god1 when he may abominate   
it1 and say1 ,who required this at your 
hand8 ,and if we will do good by        
sinning1 we must do it in despite of    
,god1 who is engaged against our sins   
and us1 ,rom4 iii4 #h4 ,god needeth not 
our lie to his glory3 if papists think  
to find at the last day their foppish   
ceremonies1 and superstition1 and       

will-worship1 their touch not1 taste    
not1 handle not1 to be reckoned to them 
as good works2 or if ,jesuits or        
enthusiasts think to find their perjury1
 treasons1 rebellions1 or conspiracies  
numbered with good works2 or the        
persecuting of the preachers and        
faithful professors of godliness to be  
good works2 how lamentably will they    
find their expectations disappointed6   
,direct4 ,,xv4 ,keep in the way of your 
place and calling1 and take not other   
men's works upon you without a call1    
under any pretence of doing             
good4--,magistrates must do good in the 
place and work of magistrates2 and      
ministers in the place and work of      
ministers2 and private men in their     
private place and work2 and not one man 
step into another's place1 and take his 
work out of his hand1 and say1 ,i can do
 it better3 for if you should do it     
better1 the disorder will do more harm  
than you did good by bettering his work4
 ,one judge must not step into another's

 court and seat1 and say ,i will pass   
more righteous judgment4 ,you must not  
go into another man's school1 and say1  
,i can teach your scholars better2 nor  
into another's charge or pulpit1 and    
say1 ,i can preach better4 ,the servant 
may not rule the master1 because he can 
do it best2 no more than you may take   
another man's wife1 or house1 or lands1 
or goods1 because you can use them      
better than he4 ,do the good that you   
are called to4  ,direct4 ,,xvi4 ,where  
,god hath prescribed you some particular
 good work or way of service1 you must  
prefer that before another which is     
greater in itself4--,this is explicatory
 or limiting of ,direct4 viii4 ,the     
reason is1 because ,god knoweth best    
what is pleasing to him1 and obedience  
is better than sacrifice4 ,you must not 
neglect the necessary maintenance of    
wife and children1 under pretence of    
doing a work of piety or greater good2  
because ,god hath prescribed you this   
order of your duty1 that you begin at   

home 7though not to stop there74        
,another minister may have a greater or 
more needy flock2 but yet you must first
 do good in your own1 and not step      
without a call into his charge4 ,if ,god
 have called you to serve him in a low  
and mean employment1 he will better     
accept you in that work1 than if you    
undertook the work of another man's     
place1 to do him greater service4       
,direct4 ,,xvii4 ,lose not your         
resolutions or opportunities of doing   
good by unnecessary delays4--,prov4 iii4
 #bg1 #bh1 ,withhold not good from them 
to whom it is due1 when it is in the    
power of thine hand to do it4 ,say not  
unto thy neighbour1 ,go1 and come again1
 and to-morrow ,i will give2 when thou  
hast it by thee4--,prov4 xxvii4 #a1     
,boast not thyself of to-morrow2 for    
thou knowest not what a day may bring   
forth4 ,it is two to one1 but delay will
 take away thine opportunity1 and raise 
such unexpected diversions or           
difficulties as will frustrate thine    

intent1 and destroy the work4 ,take thy 
time1 if thou wilt do thy service3 it is
 beautiful in its season4  ,direct4     
,,xviii4 ,yet present necessity may make
 a lesser work to be thy duty1 when the 
greater may better bear delay4--,as to  
save a man's life in sickness or danger1
 when you may after have time to seek   
the saving of his soul4 ,not only works 
of mercy may be thus preferred before   
sacrifice1 but the ordinary conveniences
 of our lives2 as to rise1 and dress us1
 and do other business1 may go before   
prayer1 when prayer may afterwards be   
done as well or better1 and would be    
hindered if these did not go before4    
,direct4 ,,xix4 ,though1 cteris paribus1
 the duties of the first table are to be
 preferred before those of the second1  
yet the greater duties of the second    
table must be preferred before the      
lesser duties of the first4--,the love  
of ,god is a greater duty than the love 
of man 7and they must never be          
separated72 but yet we must prefer the  

saving a man's life1 or the quenching a 
fire in the town1 before a prayer1 or   
sacrament1 or observation of a sabbath4 
,david ate the shew-bread1 and the      
disciples rubbed out the corn on the    
sabbath day1 because the preserving of  
life was a greater duty than the        
observing of a sabbath1 or a positive   
ceremonial law4 ,and ,christ bids the   
,pharisees1 ,go1 learn what this        
meaneth1--,i will have mercy1 and not   
sacrifice3 the blood of our brethren is 
an unacceptable means of pleasing ,god1 
and maintaining piety1 or promoting     
men's several opinions in religion4     
,direct4 ,,xx4 ,choose that employment  
or calling 7so far as you have your     
choice7 in which you may be most        
serviceable to ,god4--,choose not that  
in which you may be most rich or        
honourable in the world2 but that in    
which you may do most good1 and best    
escape sinning4  ,sidenote3 ,is doing   
good or avoiding sin to be most looked  
at in our choice of callings4  ,quest4  

,but what if in one calling ,i am most  
serviceable to the church1 but yet have 
most temptations to sin8 ,and in another
 ,i have least temptations to sin1 but  
am least serviceable to the church1     
7which is the ordinary difference       
between men in public places and men in 
solitude17 which of these should ,i     
choose8  ,answ4 #a4 ,either you are     
already engaged in your calling1 or not2
 if you are1 you must have greater      
reasons to desert it than such as might 
require you at first not to choose it4  
#b4 ,either the temptations to sin are  
such as good men ordinarily overcome1 or
 they are extraordinarily great4 ,you   
may more warrantably avoid such great   
ones as you are not like to overcome    
than small or ordinary ones4 #c4 ,either
 you are well furnished against these   
temptations1 or not3 if not1 you must be
 more cautelous in approaching them2 but
 if you are1 you may trust ,god the     
boldlier to help you out4 #d4 ,either   
they are temptations to ordinary human  

frailties in the manner of duty1 or     
temptations to more dangerous sin3 the  
first will not so much warrant you to   
avoid doing good for to escape them as  
the latter will4 #e4 ,the service that  
you are called to 7being supposed great 
and necessary to be done by somebody7 is
 either such as others will do better1  
or as well1 if you avoid it1 or not4 ,if
 the church or common good receive no   
detriment by your refusal1 you may the  
more insist on your own preservation2   
but if the necessities of the church or 
state1 and the want of fitter           
instruments1 or any apparent call of    
,god1 do single you out for that        
service1 you must obey ,god1 whatever   
the difficulties and temptations are3   
for no temptations can necessitate you  
to sin2 and ,god that calleth you1 can  
easily preserve you3 but take heed what 
you thrust yourselves upon4  ,sidenote3 
,a calling may be changed4  ,quest4 ,but
 may ,i change my calling for the       
service of the church1 when the apostle 

bids every man abide in the calling in  
which he was called8 #a ,cor4 vii4 #bj4 
,answ4 ,the apostle only requireth men  
to make no unlawful change 7such as is  
the forsaking of a wife or husband7 nor 
no unnecessary change1 as if it were    
necessary 7as in the case of            
uncircumcision73 but in the next words  
he saith1 ,art thou called being a      
servant8 care not for it3 but if thou   
mayest be made free1 use it rather4 ,he 
bids every man abide with ,god in the   
place he is called to1 but forbids them 
not to change their state when they are 
called to change it1 ver4 #bd4 ,he      
speaks more of relations 7of single     
persons and married1 servants and free1 
c47 than of trades or offices3 and yet  
no doubt but a single person may be     
married1 and the married must be        
separated2 and servants may be free4 ,no
 man must take up or change any calling 
without sufficient cause to call him to 
it2 but when he hath such cause1 he     
sinneth if he change it not4 ,the       

apostles changed their callings1 when   
they became apostles2 and so did        
multitudes of the pastors of the church 
in every age4 ,god no where forbids men 
to change their employment for the      
better1 upon a sufficient cause or call4
  ,sidenote3 ,who excused from a        
calling4  ,direct4 ,,xxi4 ,especially be
 sure that you live not out of a        
calling1 that is1 such a stated course  
of employment1 in which you may best be 
serviceable to ,god4--,disability indeed
 is an unresistible impediment4         
,otherwise no man must either live idly1
 or content himself with doing some     
little chars1 as a recreation1 or on the
 by2 but every one that is able1 must be
 statedly and ordinarily employed in    
such work1 as is serviceable to ,god1   
and the common good4 ,quest4 ,but will  
not wealth excuse us8 ,answ4 ,it may    
excuse you from some sordid sort of     
work1 by making you more serviceable in 
other2 but you are no more excused from 
service and work of one kind or other1  

than the poorest man2 unless you think  
that ,god requireth least where he      
giveth most4 ,quest4 ,will not age      
excuse us8 ,answ4 ,yes1 so far as it    
disableth you2 but no further4 ,object4 
,but ,i am turned out of my calling4    
,answ4 ,you are not turned out of the   
service of ,god3 he calleth you to that1
 or to another4 ,quest4 ,but may not ,i 
cast off the world1 that ,i may only    
think of my salvation8 ,answ4 ,you may  
cast off all such excess of worldly     
cares or business as unnecessarily      
hinder you in spiritual things2 but you 
may not cast off all bodily employment  
and mental labour in which you may serve
 the common good4 ,every one that is a  
member of church or commonwealth1 must  
employ their parts to the utmost for the
 good of the church and commonwealth3   
public service is ,god's greatest       
service4 ,to neglect this1 and say1 ,i  
will pray and meditate1 is as if your   
servant should refuse your greatest     
work1 and tie himself to some lesser1   

easy part4 ,and ,god hath commanded you 
some way or other to labour for your    
daily bread1 and not live as drones on  
the sweat of others only4 ,innocent     
,adam was put into the garden of ,eden  
to dress it2 and fallen man must eat his
 bread in the sweat of his brow1 ,gen4  
iii4 #ai2 and he that will not work must
 be forbidden to eat1 #b ,thess4 iii4   
#f1 #aj1 #ab4 ,and indeed it is         
necessary to ourselves1 for the health  
of our bodies1 which will grow diseased 
with idleness2 and for the help of our  
souls1 which will fail if the body fail3
 and man in flesh must have work for his
 body as well as for his soul4 ,and he  
that will do nothing but pray and       
meditate1 it is like will 7by sickness  
or melancholy7 be disabled ere long     
either to pray or meditate3 unless he   
have a body extraordinarily strong4     
,direct4 ,,xxii4 ,be very watchful      
redeemers of your time1 and make        
conscience of every hour and minute1    
that you lose it not1 but spend it in   

the best and most serviceable manner    
that you can4--,of this ,i intend to    
speak more particularly anon2 and       
therefore shall here add no more4       
,direct4 ,,xxiii4 ,watchfully and       
resolutely avoid the entanglements and  
diverting occasions by which the tempter
 will be still endeavouring to waste    
your time and hinder you from your      
work4--,know what is the principal      
service that you are called to1 and     
avoid avocations3 especially magistrates
 and ministers1 and those that have     
great and public work1 must here take   
heed4 ,for if you be not very wise and  
watchful1 the tempter will draw you1    
before you are aware1 into such a       
multitude of diverting care or business1
 that shall seem to be your duties1 as  
shall make you almost unprofitable in   
the world3 you shall have this or that  
little thing that must be done1 and this
 or that friend that must be visited or 
spoken to1 and this or that civility    
that must be performed3 so that trifles 

shall detain you from all considerable  
works4 ,i confess friends must not be   
neglected1 nor civilities be denied2 but
 our greatest duties having the greatest
 necessity1 all things must give place  
to them in their proper season4 ,and    
therefore1 that you may avoid the       
offence of friends1 avoid the place or  
occasions of such impediments2 and where
 that cannot be done1 whatever they     
judge of you1 neglect not your most     
necessary work2 else it will be at the  
will of men and ,satan1 whether you     
shall be serviceable to ,god or not4    
,direct4 ,,xxiv4 ,ask yourselves        
seriously1 how you would wish at death  
and judgment that you had used all your 
wits1 and time1 and wealth2 and resolve 
accordingly to use them now4--,this is  
an excellent direction and motive to you
 for doing good1 and preventing the     
condemnation which will pass upon       
unprofitable servants4 ,ask yourselves1 
,will it comfort me more at death or    
judgment1 to think1 or hear1 that ,i    

spent this hour in plays or idleness1 or
 in doing good to myself or others8 ,how
 shall ,i wish then ,i had laid out my  
estate1 and every part of it8 ,reason   
itself condemneth him that will not now 
choose the course which then he shall   
wish that he had chosen1 when we foresee
 the consequence of that day4  ,direct4 
,,xxv4 ,understand how much you are     
beholden to ,god1 7and not he to you17  
in that he will employ you in doing any 
good2 and how it is the way of your own 
receiving2 and know the excellency of   
your work and end1 that you may do it   
all with love and                       
pleasure4--,unacquaintedness with our   
,master1 and with the nature and        
tendency of our work1 is it that maketh 
it seem tedious and unpleasant to us3   
and we shall never do it well1 when we  
do it with an ill will1 as merely       
forced4 ,god loveth a cheerful servant1 
that loveth his ,master and his work4   
,it is the main policy of the devil to  
make our duty seem grievous1            

unprofitable1 undesirable1 and wearisome
 to us3 for a little thing will stop him
 that goeth unwillingly and in continual
 pain4  ,direct4 ,,xxvi4 ,expect your   
reward from ,god alone1 and look for    
unthankfulness and abuse from men1 or   
wonder not if it befall you4--,if you   
are not the servants of men1 but of     
,god1 expect your recompence from him   
you serve4 ,you serve not ,god indeed1  
if his reward alone will not content    
you1 unless you have also man's reward4 
,verily you have your reward1 if1 with  
the hypocrite1 you work for man's       
approbation1 ,matt4 vi4 #b1 #e4 ,expect1
 especially if you are ministers or     
others that labour directly for the good
 of souls1 that many prove your enemies 
for your telling them the truth2 and    
that if you were as good as ,paul1 and  
as unwearied in seeking men's salvation1
 yet the more you love1 the less you    
will 7by many7 be loved3 and those that 
he could have wished himself accursed   
from ,christ to save1 did hate him1 and 

persecute him1 as if he had been the    
most accursed wretch3 a pestilent       
fellow1 and a mover of sedition among   
the people1 and one that turned the     
world upside down1 were the names they  
gave him2 and wherever he came1 bonds   
and imprisonment did attend him2 and    
slandering1 and reviling1 and whipping1 
and stocks1 and vowing his death1 are   
the thanks and requital which he hath   
from those1 for whose salvation he      
spared no pains1 but did spend and was  
spent4 ,if you cannot do good upon such 
terms as these1 and for those that will 
thus requite you1 and be contented to   
expect a reward in heaven1 you are not  
fit to follow ,christ1 who was worse    
used than all this1 by those to whom he 
showed more love than any of his        
servants have to show4 ,take up your    
cross1 and do good to the unthankful1   
and bless them that curse you1 and love 
them that hate you1 and pray for them   
that despitefully use you and persecute 
you1 if you will be the children of     

,god1 ,matt4 v4  ,direct4 ,,xxvii4 ,make
 not your own judgments or consciences  
your law1 or the maker of your duty2    
which is but the discerner of the law of
 ,god1 and of the duty which he maketh  
you1 and of your own obedience or       
disobedience to him4--,there is a       
dangerous error grown too common in the 
world1 that a man is bound to do every  
thing which his conscience telleth him  
is the will of ,god2 and that every man 
must obey his conscience1 as if it were 
the lawgiver of the world2 whereas1     
indeed1 it is not ourselves1 but ,god1  
that is our lawgiver4 ,and conscience is
 not appointed or authorized to make us 
any duty1 which ,god hath not made us2  
but only to discern the law of ,god1 and
 call upon us to observe it3 and an     
erring conscience is not to be obeyed1  
but to be better informed1 and brought  
to a righter performance of its office4 
,in prosecution of this direction1 ,i   
shall here answer several cases about   
doubting4  ,quest4 ,i4 ,what if ,i doubt

 whether a thing be a duty and good work
 or not8 must ,i do it while ,i doubt8  
,nay1 what if ,i am uncertain whether it
 be duty or sin8  ,answ4 ,i4 ,in all    
these cases about an erring or doubting 
conscience1 forget not to distinguish   
between the being of a duty and the     
knowledge of a duty3 and remember1 that 
the first question is1 ,whether this be 
my duty8 and the next1 ,how ,i may      
discern it to be my duty8 ,and that ,god
 giveth it the being by his law1 and    
conscience is but to know and use it3   
and that ,god changeth not his law1 and 
our duty1 as oft as our opinions change 
about it4 ,the obligation of the law is 
still the same1 though our consciences  
err in apprehending it otherwise4       
,therefore1 if ,god command you a duty1 
and your opinion be that he doth not    
command it1 or that he forbids it1 and  
so that it is no duty1 or that it is a  
sin1 it doth not follow that indeed ,god
 commands it not because you think so3  
else it were no error in you2 nor could 

it be possible to err1 if the thing     
become true1 because you think it to be 
true4 ,god commandeth you to love him1  
and to worship him1 and to nourish your 
children1 and to obey the higher powers1
 c4 ,and do you think you shall be      
discharged from all these duties1 and   
allowed to be profane1 or sensual1 or to
 resist authority1 or to famish your    
children1 if you can but be blind enough
 to think that ,god would have it so8   
#b4 ,your error is a sin itself3 and do 
you think that one sin must warrant     
another8 or that sin can discharge you  
from your duty1 and disannul the law8   
#c4 ,you are a subject to ,god1 and not 
a king to yourself2 and therefore1 you  
must obey his laws1 and not make new    
ones4  ,quest4 ,,ii4 ,but is it not     
every man's duty to obey his conscience8
  ,answ4 ,no3 it is no man's duty to    
obey his conscience in an error1 when it
 contradicteth the command of ,god4     
,conscience is but a discerner of ,god's
 command1 and not at all to be obeyed   

strictly as a commander2 but it is to be
 obeyed in a larger sense1 that is1 to  
be followed wherever it truly discerneth
 the command of ,god4 ,it is our duty to
 lay by our error1 and seek the cure of 
it1 till we attain it1 and not to obey  
it4  ,quest4 ,,iii4 ,but is it not a sin
 for a man to go against his conscience8
  ,answ4 ,yes3 not because conscience   
hath any authority to make laws for you2
 but because interpretatively you go    
against ,god4 ,for you are bound to obey
 ,god in all things2 and when you think 
that ,god commandeth you a thing1 and   
yet you will not do it1 you disobey     
formally1 though not materially4 ,the   
matter of obedience is the thing        
commanded3 the form of obedience is our 
doing the thing1 because it is          
commanded2 when the authority of the    
commander causeth us to do it4 ,now you 
reject the authority of ,god1 when you  
reject that which you think he          
commandeth1 though he did not4  ,quest4 
,,iv4 ,seeing the form of obedience is  

the being of it1 and denominateth1 which
 the matter doth not without the form1  
and there can be no sin which is not    
against the authority of ,god1 which is 
the formal cause of obedience1 is it not
 then my duty to follow my conscience8  
,answ4 #a4 ,there must be an integrity  
of causes1 or concurrence of all        
necessaries to make up obedience1 though
 the want of any one will make a sin4   
,if you will be called obedient1 you    
must have the matter and form1 because  
the true form is found in no other      
matter2 you must do the thing commanded1
 because of his authority that          
commandeth it4 ,if it may be called     
really and formally obedience1 when you 
err1 yet it is not that obedience which 
is acceptable2 for it is not any kind of
 obedience1 but obedience in the thing  
commanded1 that ,god requireth4 #b4 ,but
 indeed as long as you err sinfully1 you
 are also wanting in the form as well as
 the matter of your obedience1 though   
you intend obedience in the particular  

act4 ,it is not only a wilful opposing1 
and positive rejecting the authority of 
the commander1 which is formal          
disobedience2 but it is any privation of
 due subjection to it2 when his         
authority is not so regarded as it ought
 to be2 and doth not so powerfully and  
effectually move us to our duty as it   
ought4 ,now this formal disobedience is 
found in your erroneous conscience2 for 
if ,god's authority had moved you as it 
should have done1 to diligent inquiry   
and use of all appointed means1 and to  
the avoiding of all the causes of error1
 you had never erred about your duty4   
,for if the error had been perfectly    
involuntary and blameless1 the thing    
could not have been your particular     
duty1 which you could not possibly come 
to know4  ,quest4 ,v4 ,but if it be a   
sin to go against my conscience1 must ,i
 not avoid that sin by obeying it8      
,would you have me sin8  ,answ4 ,you    
must avoid the sin1 by changing your    
judgment1 and not by obeying it2 for    

that is but to avoid one sin by         
committing another4 ,an erring judgment 
is neither obeyed nor disobeyed without 
sin2 it can make you sin1 though it     
cannot make you duty2 it doth insnare1  
though not oblige4 ,if you follow it1   
you break the law of ,god in doing that 
which he forbids you4 ,if you forsake it
 and go against it1 you reject the      
authority of ,god1 in doing that which  
you think he forbids you4 ,so that there
 is no attaining to innocence any other 
way1 but by coming first to know your   
duty1 and then to do it4 ,if you command
 your servant to weed your corn1 and he 
mistake you1 and verily think1 that you 
bid him pull up the corn1 and not the   
weeds2 what now should he do8 ,shall he 
follow his judgment1 or go against it8  
,neither1 but change it1 and then follow
 it2 and to that end inquire further of 
your mind1 till he be better informed3  
and no way else will serve the turn4    
,quest4 ,,vi4 ,seeing no man that erreth
 doth know or think that he erreth1 7for

 that is a contradiction17 how can ,i   
lay by that opinion1 or strive against  
it1 which ,i take to be the truth8      
,answ4 ,it is your sin1 that you take a 
falsehood to be a truth4 ,god hath      
appointed means for the cure of         
blindness and error1 as well as other   
sins2 or else the world were in a       
miserable case4 ,come into the light1   
with due self-suspicion1 and            
impartiality1 and diligently use all    
,god's means1 and avoid the causes of   
deceit and error1 and the light of truth
 will at once show you the truth1 and   
show you that before you erred4 ,in the 
mean time sin will be sin1 though you   
take it to be duty1 or no sin4  ,quest4 
,,vii4 ,but seeing he that knoweth his  
master's will and doth it not1 shall be 
beaten with many stripes2 and he that   
knoweth it not1 with few2 is it not my  
duty chiefly to avoid the many stripes1 
by avoiding sinning against my          
conscience or knowledge8  ,answ4 #a4    
,your duty is to avoid both2 and if both

 were not sinful1 they would not both be
 punished with stripes4 #b4 ,your       
conscience is not your knowledge when   
you err1 but your ignorance4            
,conscience1 as it signifieth the       
faculty of knowing1 may be said to be   
conscience when it erreth2 as reason is 
reason1 in the faculty1 when we err4    
,and conscience1 as to an erring act1   
may be called conscience1 so far as     
there is any true knowledge in the act3 
as a man is said to see1 when he        
misjudgeth of colours1 or to reason1    
when he argueth amiss4 ,but1 so far as  
it erreth1 it is no conscience in act at
 all2 for conscience is science1 and not
 nescience4 ,you sin against your       
knowledge when you sin against a        
well-informed conscience1 but you sin in
 ignorance when you sin against an      
erring conscience4 #c4 ,and if the      
question be not1 what is your duty1 but1
 which is the smaller sin1 then it is   
true1 that1 cteris paribus1 it is a     
greater sin to go against your judgment1

 than to follow it4 ,but yet1 other     
imparities in matter and circumstances  
may be an exception against this rule4  
,quest4 ,,viii4 ,but it is not possible 
for every man presently to know all his 
duty1 and to avoid all error about his  
duty4 ,knowledge must be got in time4   
,all men are ignorant in many things3   
should ,i not then in the mean time     
follow my conscience8  ,answ4 #a4 ,your 
ignorance is culpable1 or not culpable4 
,if it be not culpable1 the thing which 
you are ignorant of is not your duty4   
,if culpable1 7which is the case        
supposed17 as you brought yourself to   
that difficulty of knowing1 so it will  
remain your sin till it be cured2 and   
one sin will not warrant another4 ,and  
all that time you are under a double    
command2 the one is1 to know1 and use   
the means of knowledge2 and the other   
is1 to do the thing commanded4 ,so that 
how long soever you remain in error you 
remain in sin1 and are not under an     
obligation to follow your error1 but    

first to know1 and then to do the       
contrary duty4 #b4 ,and as long as you  
keep yourselves in a necessity1 or way  
of sinning1 you must call it sin as it  
is1 and not call it duty4 ,it is not    
your duty to choose a lesser sin before 
a greater2 but to refuse and avoid both 
the lesser and the greater4 ,and if you 
say you cannot1 yet1 remember1 that it  
is only your sin that is your impotency1
 or your impotency is sinful4 ,but it is
 true1 that you are most obliged to     
avoid the greatest sin3 therefore1 all  
that remaineth in the resolving of all  
such cases1 is but to know1 of two sins1
 which is the greatest4  ,quest4 ,,ix4  
,what if there be a great duty1 which ,i
 cannot perform without committing a    
little sin8 or1 a very great good1 which
 ,i cannot do but by an unlawful means2 
as1 to save the lives of many by a lie8 
,answ4 #a4 ,it is no duty to you1 when  
you cannot do it without wilful sin1 be 
it never so little4 ,deliberately to    
choose a sin1 that ,i may perform some  

service to ,god1 or do some good to     
others1 is to run before we are called1 
and to make work for ourselves which    
,god never made for us2 and to offer sin
 for a sacrifice to ,god2 and to do evil
 that good may come of it2 and abuse    
,god1 and reject his government1 under  
pretence of serving him4 ,the sacrifice 
of the wicked is an abomination to the  
,lord3 how much more1 when he bringeth  
it with a wicked mind8 ,prov4 xxi4 #bg2 
xv4 #h4 ,he that turneth away his ear   
from hearing the law1 even his prayer   
shall be abomination1 ,prov4 xxviii4 #i4
 ,be more ready to hear1 than to offer  
the sacrifice of fools3 for they        
consider not that they do evil1 ,eccles4
 v4 #a4 #b4 ,if you will do good by     
sinning1 you must do good in opposition 
to ,god3 and how easily can he          
disappoint you1 and turn it into evil6  
,it is not good indeed1 which must be   
accomplished by sin4 ,the final good is 
never promoted by it2 and all other good
 is to be estimated by its tendency to  

the end4 ,you think that good which is  
not so1 because you judge by the present
 feeling of your flesh1 and do not      
foresee how it stands related to the    
everlasting good4  ,quest4 ,x4 ,seeing  
then that ,i am sure beforehand that ,i 
cannot preach1 or hear1 or pray1 or do  
any good action without sin1 must ,i    
not1 by this rule1 forbear them all8    
,answ4 ,no2 because your infirmities in 
the performance of your duty1 which you 
would avoid and cannot1 are not made the
 condition of your action1 but are the  
diseases of it4 ,they are not chosen and
 approved of4 ,the duty is your duty    
notwithstanding your infirmities1 and   
may be accepted of2 for you cannot serve
 ,god in perfection till you are        
perfect2 and to cast away his service is
 a far greater sin1 than to do it       
imperfectly4 ,but you may serve him     
without such wilful1 chosen sin1 if not 
in one way1 yet in another4 ,the        
imperfection of your service is repented
 of while it is committed2 but so is not

 your approved1 chosen sin4 ,for a man  
to make a bargain against ,god1 that he 
will commit a sin against him1 though   
the action be the same which he hath    
often done before in pardonable         
weakness2 this is to turn it to a       
presumptuous1 heinous sin4 ,if he do it 
for worldly gain or safety1 he selleth  
his obedience to ,god for trifles4 ,if  
he do it to serve ,god by1 he           
blasphemeth ,god2 declaring him to be   
evil1 and a lover of sin1 or so impotent
 as not to be able to do good1 or attain
 his ends by lawful means4 ,it is most  
dangerous to give it under our hands to 
the devil1 that we will sin1 on what    
pretence soever4  ,quest4 ,,xi4 ,what if
 ,i am certain that the duty is great1  
and uncertain whether the thing annexed 
to it be a sin or not8 ,must ,i forbear 
a certain duty for an uncertain sin8 or 
forbear doing a great and certain good1 
for fear of a small1 uncertain evil8    
,answ4 #a4 ,the question de esse must go
 before the question de apparere4       

,either that which you say you are      
uncertain of is indeed a sin1 or it is  
none4 ,if it be no sin1 then you are    
bound both to search till you know that 
it is no sin1 and not to forbear your   
duty for it4 ,but if really it be a sin1
 then your uncertainty of it is another 
sin2 and that which ,god bindeth you to1
 is to forsake them both4 #b4 ,your     
question containeth a contradiction3 you
 cannot be certain that it is a duty at 
all to you1 any further than you are    
certain whether the condition or means  
be lawful or a sin4 ,what if an auditor 
in ,spain or ,italy say1 ,i am certain  
that it is a duty to obey my teachers2  
but ,i am uncertain whether their       
doctrines of the mass1 purgatory1 and   
the rest1 have any untruth or sin in    
them2 therefore1 ,i must not forbear    
certain obedience for uncertain sin4 ,or
 if a priest among them say1 ,i am      
certain that it is a duty to preach     
,god's word1 but ,i am not certain that 
the ,trent ,articles1 which ,i must     

swear or subscribe1 are sinful or false2
 therefore ,i must not leave a great and
 certain duty for an uncertain sin4 ,the
 answer to them both is easy4 #a4 ,it is
 your sin that you are uncertain of the 
sinfulness of those things1 which ,god  
hath forbidden3 and ,god biddeth you    
first to search the ,scriptures1 and    
cure that error4 ,he made his law before
 your doubts arose1 and will not change 
it because you doubt4 #b4 ,you          
contradict yourselves by a mistake4 ,you
 have no more certainty that you should 
obey your teachers in these particulars1
 than you have that the things which    
they teach or command you are not       
against that law of ,god4 ,you are      
certain that you must obey them in all  
things not forbidden by ,god1 and within
 the reach of their office to require4  
,and you are as certain that it is      
unlawful to obey them against the law of
 ,god1 and that ,god must be obeyed     
before man4 ,but whether you must obey  
them in this particular case1 you cannot

 be certain1 while you are uncertain    
whether it be forbidden of ,god4 ,and   
the priest must be as uncertain whether 
it be any duty of his at all1 to preach 
,god's word1 as he is uncertain of the  
lawfulness of the ,trent oath or        
subscription1 unless he can do it       
without4 ,if a subject say1 ,i am       
certain1 that to govern the kingdom well
 is a great1 good work and duty1 but ,i 
am uncertain whether to depose the king 
if he govern not well1 and set up       
myself1 be a sin2 therefore1 the certain
 good must overrule the uncertain evil4 
,i give him the same answer3 #a4 ,it is 
your sin to be uncertain whether        
rebellion be a sin2 and ,god bindeth you
 to lay by the sin of your judgment1 and
 not to make it a shoeing-horn to more4 
#b4 ,you are sure that governing well is
 a good work2 but you should be as sure1
 that it is no duty of yours1 nor good  
work for you to do1 as you are sure that
 you are but a private man and a        
subject1 and never called to do the good

 of another's office4 ,a private man may
 say1 ,i am sure preaching is a good    
work2 but ,i am not sure that a private1
 unordained man may not statedly        
separate himself to do it4 ,but he can  
be no surer that it is a duty to him1   
than he is that he is called to it4     
,quest4 ,,xii4 ,well1 suppose my        
ignorance be my sin1 and suppose that ,i
 am equally uncertain of the duty and of
 the sin annexed1 yet if ,i have done   
all that ,i am able1 and remain still   
unresolved1 and after my most diligent  
inquiry am as much in doubt as ever1    
what should ,i then do8  ,answ4 #a4 ,if 
you had by any former sin so forfeited  
,god's assistance1 as that he will leave
 you to your blindness1 this altereth   
not his law and your obligations1 which 
are still the same 7to learn1           
understand1 and practise74 #b4 ,but if  
you are truly willing to understand1 and
 practise1 and use his means1 you have  
no cause to imagine that he will thus   
forsake you2 undoubtedly he appointeth  

you no means in vain4 ,if you attain not
 sufficient resolution to guide you in  
your duty1 it is either because your    
hearts are false in the inquiry1 and    
biassed1 or unwilling to know the truth1
 or do it2 or because you use not the   
true appointed means for resolution1 but
 in partiality or laziness neglect it4  
,quest4 ,,xiii4 ,suppose still my       
ignorance be my sin2 which is the       
greater sin1 to neglect the good work1  
or to venture on the feared evil that is
 annexed8 ,i am not conscious of any    
unfaithfulness1 but human frailty1 that 
keepeth me from certainty4 ,and no man  
is so perfect as to have no culpable    
ignorance1 and to be certain in every   
point of duty4 ,therefore ,i must with  
greatest caution avoid the greatest sin1
 when ,i am out of hope of avoiding all4
 ,on one side1 it is a common rule that 
,i must do nothing against conscience1  
7no1 not a doubting conscience17 though 
,i must not always do what it biddeth   
me4 ,for he that doubteth is condemned  

if he eat3 for whatsoever is not of     
faith is sin1 ,rom4 xiv4 #bc4 ,on the   
other side1 if all duty be omitted which
 conscience doubteth of1 ,i may be kept 
from almost every duty4  ,answ4 ,the    
heart is so deceitful that you have     
great cause to watch1 lest human frailty
 be pretended1 for that error1 which a  
corrupted1 biassed1 partial mind1 or    
wilful laziness1 is the cause of4       
,diligent study1 and inquiry1 and       
prayer1 with a sincere desire to know   
the truth1 may succeed1 at least1 to so 
much satisfaction1 as may keep your     
minds in quietness and peace1 and give  
you comfort in your way1 and preserve   
you from all such sin as is inconsistent
 with this your safety and acceptance   
with ,god4 ,but yet it is true that     
human frailty will occasion in the best 
uncertainties in some particular cases2 
and though ,god make it not our duty of 
two sins to choose the less1 but to     
refuse both1 yet he maketh it our duty  
more diligently to avoid the greater    

than the less4 ,and ofttimes the case is
 so sudden that no inquiry can be made3 
and therefore ,i confess a christian    
should know which sins are greatest and 
to be most avoided4 ,at present ,i shall
 lay down these following rules1        
premising this1 that where accidents and
 circumstances which make sins great or 
small are to be compared1 they are      
ofttimes so numerous and various1 that  
no rules can be laid down beforehand1   
that will serve all turns1 no more than 
in law and physic1 any law books or     
physic books will serve all cases       
without a present experienced judicious 
counsellor3 present prudence and        
sincerity must do most4  ,rule ,i4 ,in  
things altogether indifferent1 nothing  
must be done that conscience doubteth   
of1 because there is a possibility or   
fear of sinning on the one side1 but    
none on the other2 and in that case it  
is a certain sin to venture on a feared 
sin4 ,but then it is supposed that the  
thing be indifferent as clothed with all

 its circumstances1 and that there be no
 accident that taketh away its          
indifferency4  ,rule ,,ii4 ,in case the 
thing be really unlawful1 and ,i think  
it to be lawful1 but with some doubting1
 but am clear that the forbearing it is 
no sin2 there the sin is only in the    
doing it2 because all is clear and safe 
on the other side4  ,rule ,,iii4 ,there 
are many sins which are always and to   
all persons in all cases sins1 and not  
doubted of by any without gross         
unfaithfulness or negligence2 and here  
there is no room for any doubting       
whether we must do that good which      
cannot be done without that sin1 it     
being certain that no such good can be a
 duty4 ,as1 to commit idolatry1 to      
blaspheme ,god1 to deny ,christ1 to deny
 the ,scriptures1 to hate1 or reproach1 
or oppose a holy life1 to be perjured1  
to approve or justify the sin of others1
 c4 ,it can be no duty which cannot be  
done without the wilful yielding to or  
committing these or any known sin4      

,rule ,,iv4 ,there are some duties so   
great1 and clear1 and constant to all1  
that none but a profligate or graceless 
conscience 7or one that is fearfully    
poisoned with sin7 can make a doubt of  
it deliberately3 these therefore come   
not within the case before us4  ,rule   
,v4 ,if moral evil be compared only with
 natural good1 or moral good with       
natural evil1 there is no doubt to be   
made of the case3 the least sin having  
more evil in it than the prosperity or  
lives of millions of men have good      
7considered in themselves as natural    
good72 and the least duty to ,god having
 more good in it than the death of      
millions of men 7as such7 hath evil4    
,for the good of duty and the evil of   
sin are greatened by their respect to   
,god1 and the other lessened as being   
good or evil only unto men1 and with    
respect to them4  ,rule ,,vi4 ,where ,i 
am in an equal degree uncertain of the  
duty to be omitted1 and of the sin to be
 committed1 it is a greater sin to      

venture doubtfully upon the committing  
of a positive sin that is great1 7in    
case it prove a sin17 than upon the     
omitting a duty which 7in case it prove 
a duty7 is less2 and on the contrary1 it
 is worse to venture on the omitting of 
a great duty1 than on the committing of 
a small1 positive sin4 ,as1 suppose my  
own or my neighbour's house be on fire1 
and ,i am in doubt whether ,i may take  
another man's water to quench it against
 his will2 or if my own1 or my child's1 
or neighbour's life be in danger by     
famine1 and ,i doubt whether ,i may take
 another man's apples1 or pears1 or ears
 of corn1 or his bread1 against his     
will1 to save my own life or another's4 
,really1 the thing is already made      
lawful or unlawful 7which ,i now        
determine not7 by the law of ,god2 but  
in my unavoidable uncertainty1 7if ,i be
 equally doubtful on both sides17 it is 
a far greater sin 7if it prove a sin7 to
 omit the saving of the house or life1  
than to take another man's water1 or    

fruit1 or bread1 that hath plenty 7if   
this prove the sin74 ,so if king and    
nobles were in a ship1 which would be   
taken and all destroyed by pirates1     
unless ,i told a lie1 and said1 they are
 other persons2 if ,i were equally in   
doubt which course to take1 to lie or   
not1 7though sin have more evil than all
 our lives have good17 yet a sinful     
omitting to save all their lives is a   
greater sin than a sinful telling of    
such a lie4 ,suppose ,i am in doubt1    
whether ,i may lawfully save an ox1 or  
ass1 or a man's life1 by labour on the  
sabbath day8 or ,david had doubted1     
whether he might eat the consecrated    
shew-bread in his necessity8 it is      
clear1 that the sinful neglect of a     
man's life is worse than the sinful     
violation of a sabbath1 or the sinful   
use of the consecrated bread4 ,if ,i    
equally doubt1 whether ,i may use a     
ceremony1 or disorderly1 defective form 
of prayer1 and whether ,i should preach 
the gospel to save men's souls1 where   

there are not others enough to do it2 it
 is clear1 that sinfully to use a       
ceremony1 or disorderly form of prayer1 
is1 cteris paribus1 a lesser sin than   
sinfully to neglect to preach the gospel
 and to save men's souls4 ,on the other 
side1 suppose ,i dwelt in ,italy1 and   
could not have leave to preach the      
gospel there1 unless ,i would subscribe 
to the ,trent ,confession1 or the canon 
#c;d of ,concil4 ,lateran sub ,innocent 
,,iii42 one of which requireth men to   
swear for transubstantiation1 and to    
interpret the ,scriptures only according
 to the unanimous consent of the fathers
 7who never unanimously consented in any
 exposition of the greatest part of the 
,scriptures at all72 the other decreeth 
the pope's deposing temporal lords1 and 
disobliging their subjects from their   
allegiance4 ,on the one side1 ,i doubt1 
whether by subscribing ,i become not    
guilty of justifying idolatry1 perjury1 
and rebellion1 and making myself guilty 
of the perjury of many thousand others3 

on the other side1 ,i doubt1 whether ,i 
may disobey my superiors who command me 
this subscription1 and may forbear      
preaching the gospel1 when yet ,i       
apprehend that there are others to      
preach it1 and that my worth is not so  
considerable as that there should be any
 great loss in putting me out and       
putting in another2 and ,god needeth not
 me to do him service1 but hath         
instruments at command2 and that ,i know
 not how soon he may restore my liberty1
 or that ,i may serve him in another    
country1 or else in sufferings at home2 
in such a case the sinful justifying of 
perjury or rebellion in whole countries 
is a far greater sin than the sinful    
omission of my preaching3 for he that   
justifieth perjury destroyeth the bonds 
of all societies1 and turneth loose the 
subjects against their sovereigns4 ,or  
if ,i1 being a minister1 were forbidden 
to preach the gospel where there is     
necessity1 unless ,i will commit some   
sin2 if ,i doubt on one side whether ,i 

should disobey my superiors1 and on the 
other whether ,i should forbear my      
calling1 and neglect the souls of       
sinners2 it is a lesser sin1 cteris     
paribus1 to disobey a man sinfully1 than
 to disobey ,god1 and to be cruel to the
 souls of men to their perdition        
sinfully4 ,or if ,i have made a vow1 and
 sworn that ,i will cast away a penny or
 a shilling1 and ,i am in doubt on one  
side whether ,i be not bound to keep it 
as a vow1 and on the other whether it be
 not a sin to keep it1 because to cast  
away any of my talents is a sin2 in this
 case1 the sinful casting away of a     
penny or a shilling is not so great a   
sin as sinful perjury4 ,if ,daniel and  
the three witnesses had been in equal   
doubt1 whether they should obey the king
 or pray to ,god1 7as ,dan4 vi47 and    
renounce the bowing to his idol1 7,dan4 
iii47 the sinful forbearance of prayer  
as then commanded1 and the sinful bowing
 to the idol had been a greater sin than
 a sinful disobeying the king's command 

in such a case1 if they had mistaken4   
,rule ,,vii4 ,if ,i cannot discern      
whether the duty to be omitted1 or the  
sin to be committed1 be materially and  
in other respects the greater1 then that
 will be to me the greater of the sins  
which my doubting conscience doth most  
strongly suspect to be sin1 in its most 
impartial deliberation4 ,for if other   
things be equal1 certainly the sinning  
against more or less conviction or      
doubting must make an inequality4 ,as1  
if ,i could not discern whether my      
subscription to the ,trent ,confession1 
or my forbearing to preach1 or my       
preaching though prohibited1 were the   
greater sin1 in case they were all      
sinful2 but yet ,i am most strongly     
suspicious of sinfulness in the         
subscription1 and less suspicious of    
sinfulness in my forbearing in such a   
case to preach1 and least of all        
suspicious of sinfulness in my preaching
 though prohibited3 in this case to     
subscribe sinfully is the greatest sin1 

and to forbear sinfully to exercise my  
office is the next1 and to preach       
unwarrantably is the least4  ,rule      
,,viii4 ,if ,i could perceive no        
difference in the degrees of evil in the
 omission and the commission1 nor yet in
 the degrees of my suspicion or         
doubting1 then that is the greater sin  
which ,i had greater helps and evidence 
to have known1 and did not4  ,rule ,,ix4
 ,if both greater material evil be on   
one side than on the other1 and greater 
suspicion or evidence of the sinfulness 
also1 then that must needs be the       
greater sin4  ,rule ,x4 ,if the         
greatness of the material evil be on one
 side1 and the greatness of the         
suspicion and evidence be on the other1 
then the former 7if sin7 will be        
materially and in itself considered the 
worst2 but the latter will be formally  
the greater disobedience to ,god4 ,but  
the comparison will be very difficult4  
,as1 suppose that ,i swear to ,god that 
,i will cast away a shilling1 or that ,i

 will forbear to pray for a week        
together2 here ,i take perjury to be a  
greater sin than my casting away a      
shilling1 or forbearing to pray a week3 
but when ,i question whether the oath   
should be kept or not1 ,i have greater  
suspicion that it should not than that  
it should1 because no oath must be the  
bond of the least iniquity4 ,here1 if   
the not keeping it prove a sin1 ,i shall
 do that which is the greater sin in    
itself if ,i keep it not2 but ,i shall  
show more disobedience in keeping it1 if
 it be not to be kept4  ,rule ,,xi4 ,if 
it be a double sin that ,i suspect on   
one side1 and but a single one on the   
other1 it maketh an inequality in the   
case4 ,as1 suppose that in my father's  
family there are heretics and drunkards1
 and ,i swear that in my place and      
calling ,i will endeavour to cast them  
out4 ,my mother approveth my vow2 my    
father is against it1 and dischargeth me
 of it because ,i did it not by his     
advice4 ,on one side1 ,i doubt whether  

,i am bound1 or may act against my      
father's will3 on the other side1 ,i as 
much doubt whether ,i am not perjured1  
and disobedient to my mother1 if ,i do  
it not1 and whether ,i disobey not ,god1
 that made it my duty to endeavour the  
thing in my place and calling before ,i 
vowed it4  ,rule ,,xii4 ,there is a     
great deal of difference between        
omitting the substance of a duty for    
ever1 and the delaying it1 or altering  
the time1 and place1 and manner4 ,for   
instance1 that which will justify or    
excuse me for shortening my prayer1 or  
for praying but once a day1 or at noon  
rather than in the morning1 or for      
defect in method1 or fervency1 or       
expressions1 may not justify or excuse  
me for denying1 renouncing1 or long     
forbearing prayer4 ,and that which may  
excuse an apostle for not preaching in  
the temple or synagogues1 or not having 
the emperor's or the high priest's      
allowance or consent1 or for not        
continuing in one city or country2 would

 not excuse them if they had renounced  
their callings1 or totally1 as to all   
times1 and places1 and manner of        
performance1 have ceased their work for 
fear of men4  ,rule ,,xiii4 ,if the duty
 to be omitted and the sin to be        
committed seem equal in greatness1 and  
our doubt be equal as to both1 it is    
commonly held safer to avoid the        
commission more studiously than the     
omission4 ,for which there are many     
reasons given4  ,rule ,,xiv4 ,there is  
usually much more matter for fear and   
suspicion1 cteris paribus1 of sins to be
 committed1 than of duties to be        
omitted1 when the commission is made    
necessary to the doing of the duty4     
,both because it is there that the fear 
beginneth3 for ,i am certain that the   
good work is no duty to me1 if the act  
be a sin which is its necessary         
condition4 ,therefore1 so far as ,i     
suspect the act to be sinful1 ,i must   
needs suspect the duty to be no duty to 
me at that time3 it is not possible ,i  

should be rationally more persuaded that
 the duty is my duty1 than that the     
condition is no sin4 ,if it were the    
saving of the lives of all men in the   
country1 ,i could no further take it to 
be my duty1 than ,i take that to be no  
sin by which it must be done1 it being a
 thing past controversy1 that we must   
not sin for the accomplishment of any   
good whatsoever4 ,and also because the  
sin is supposed to be always sin1 but   
few duties are at all times duties3 and 
the sin is a sin to every man1 but the  
duty may be another man's duty1 and not 
mine4 ,for instance3 ,charles ,v4       
imposeth the ,interim upon ,germany3    
some pastors yielded to it2 others      
refused it1 and were cast out4 ,those   
that yielded pleaded the good of the    
churches1 and the prevention of their   
utter desolation1 but yet confessed that
 if the thing imposed were sinful1 it   
was not their duty to do it for any good
 whatsoever1 but to seek the good of the
 church as well as they could without   

it4 ,the other that were cast out       
argued1 that so far as they were        
confident the ,interim was sinful1 they 
must be confident that nothing was their
 duty that could not be done without it1
 and that ,god knew best what is good   
for his church1 and there is no         
accomplishing its good by sin and ,god's
 displeasure2 and that they did not     
therefore forsake their ministry1 but   
only lose the ruler's licence2 for they 
resolved to preach in one place or other
 till they were imprisoned1 and ,god can
 serve himself by their imprisonment or 
death1 as well as by their preaching4   
,and while others took their places that
 thought the ,interim lawful1 the       
churches were not wholly destitute2 and 
if ,god saw it meet1 he could restore   
their fuller liberties again3 in the    
mean time1 to serve him1 as all pastors 
did for three hundred years after       
,christ1 without the licence of the     
civil magistrate1 was not to cast away  
their office4 ,another instance3 the    

zealous papists in the reign of ,henry  
,,iii4 in ,france1 thought that there   
was a necessity of entering the ,league1
 and warring against the king1 because  
religion was in danger1 the preservation
 whereof is an unquestionable duty4 ,the
 learned and moderate lawyers that were 
against them said1 that there being no  
question but the king had the total     
sovereignty over them1 they were sure it
 was a sin to resist the higher powers1 
and therefore no preservation of        
religion could be a duty or lawful to   
them which must be done by such a       
certain sin3 sin is not the means to    
save religion or the commonwealth4      
,rule ,,xv4 ,when a thing is not        
prohibited and sinful simply in itself1 
but because of some accidental or       
consequential evil that it tendeth to1  
there a greater accidental or           
consequential good may preponderate the 
evil1 and make the thing become no sin1 
but a duty4 ,it is a matter of exceeding
 difficulty to discern ofttimes whether 

a thing be simply and absolutely        
forbidden1 or only by accident and      
alterably1 and to discern which accident
 doth preponderate4 ,there are so many  
observations that should here be taken  
in1 and so much of a man's life and     
peace is concerned in it1 that it       
deserveth a treatise by itself4 ,and    
therefore ,i shall not meddle with it   
any further here1 lest an insufficient  
tractate be worse than none1 in a case  
where error is so easy and perilous4    
,rule ,,xvi4 ,as to the danger of the   
sinner himself1 there is a great deal of
 difference between an error and sin of 
human frailty1 when the service of ,god1
 and true obedience1 and the common     
good1 is sincerely intended1 and an     
error and sin of false-heartedness and  
sloth1 when selfishness is the secret   
spring of the error1 and carnal interest
 the real end1 though ,god and his      
service be pretended4 ,and usually the  
concomitants will show something of this
 to others4 ,for instance2 two          

magistrates and two ministers submit to 
some questioned imposition1 all pretend 
that the glory of ,god1 and his service1
 is it that prevaileth with them to     
submit4 ,the one of the magistrates     
faithfully serves ,god afterward with   
his authority1 and showeth thereby that 
he meant sincerely3 the other doth no   
good in his place1 and showeth his      
hypocrisy4 ,one of the ministers        
preacheth zealously1 and privately      
laboureth as one that thirsteth for the 
saving of souls3 the other preacheth    
formally1 and coldly1 and heartlessly1  
and never converteth a soul1 and        
neglecteth the work which he pretended  
was his end4         99       99        
99       99       99  ,sidenote3 ,for   
loving ,god as our ,father1 our         
,benefactor1 and our end4  ,grand       
,direct4 ,,xi4 ,let it be most deeply   
engraven on thy heart1 that ,god is     
infinitely good and amiable2 thy grand  
,benefactor and ,father in ,christ2 the 
end of all that thou art and hast2 and  

the everlasting rest and happiness of   
thy soul3 see therefore that thy        
inflamed heart be entirely and          
absolutely offered up unto him by the   
mediation of his ,son1 to love him1 to  
trust him1 to delight in him1 to be     
thankful to him1 to glorify him1 and    
through faith to long for the heavenly  
glory1 where all this will be perfectly 
done for ever4 ,and first let us speak  
of ,,love4  ,i did in the first         
direction persuade you to lay a good    
foundation in faith and knowledge4 ,in  
the second ,i directed you how to live  
upon ,christ4 ,in the third1 how to     
believe practically in the ,holy ,ghost4
 ,in the fourth ,i directed you to the  
orderly and practical knowledge of all  
the attributes of ,god4 ,in the fifth1  
how to know ,god practically in his     
first grand relation1 as he is your     
,owner4 ,in the sixth1 how to know him  
practically in his second grand         
relation1 as he is your ,king or        
,governor2 and in subordination to his  

governing relation4 ,in the seventh ,i  
directed you in your relation of        
disciples to ,christ your ,teacher4 ,and
 in the eighth ,i directed you in your  
relation of patients to ,christ your    
,physician1 and the ,holy ,ghost as your
 ,sanctifier4 ,in the ninth ,i directed 
you in your relation of soldiers to     
,christ the ,captain of your salvation4 
,in the tenth ,i directed you in the    
relation of servants to ,christ your    
,master4 ,and now being past those      
subordinate relations 7to the second71  
,i proceed to direct you in your third  
grand relation to ,god as your          
,benefactor1 ,father1 and ,felicity4    
,and because there are divers great     
duties in this general1 ,i shall first  
begin with this of love2 and afterwards 
speak distinctly of the rest4           
,directions for loving ,god as our      
,father and ,felicity4  ,here ,i shall  
first give you these general            
preparatives 7and then give you         
directions for the exercise of holy     

love74 #a4 ,you must understand the     
nature of love to ,god4 #b4 ,you must   
understand the differences of this love4
 #c4 ,you must understand the reasons of
 it4 #d4 ,and the contraries of it4 #e4 
,and the counterfeits of it4  ,sidenote3
 ,god is not loved as a particular good1
 but as the universal good4  ,i4 ,for   
the understanding its nature observe    
these things3 #a4 ,it is not the love of
 a particular good1 but of the infinite1
 ,universal ,good4 ,the creature is a   
particular good1 and our love to it is a
 particular1 limited love1 confined as  
to a point4 ,god is the ,universal      
,good1 and our love to him is not       
limited by the object1 but by the       
narrowness and imperfection of our      
faculties themselves4 ,as suppose you   
had variety of candles in your room1 and
 you had diamonds and other refulgent   
things2 you love each of these with a   
particular love1 for their splendour and
 usefulness2 and you more easily observe
 and feel the motion of this confined   

love4 ,but light itself1 as light1 you  
love with a more universal love2 which  
is greater1 but not so sensibly         
observed4 7,not as we speak of notional 
universals in logic1 which have no      
existence but in particulars2 but of the
 natural1 transcendent1 infinite good1  
eternally existent1 and arbitrarily     
appearing in some created particles47   
,as the love of an infinite light would 
differ from the love of a candle1 and   
the love of an infinite heat from the   
love of a fire1 and the love of infinite
 wisdom itself from the love of a wise  
man1 and the love of infinite goodness  
itself from the love of a good man2 so  
doth the love of ,god from the love of a
 particular1 created good4  ,sidenote3  
,whether ,god may be the object of      
passionate love4  #b4 ,our love to ,god 
is not ordinarily so passionate as our  
love to creatures2 because the nearness 
and sensibleness of the creature        
promoteth such sensible operations4 ,but
 ,god is not seen1 or felt1 or heard1   

but believed in by faith1 and known by  
reason4 ,and the narrowness of the      
creature making resistances1 stops1 and 
difficulties1 occasioneth a turbulent   
passionateness of love2 when the        
infiniteness of ,god hath no such       
occasion4 ,our love to creatures is like
 the running of a stream in a channel   
that is too narrow for it1 where stops  
and banks do make it go on with a       
roaring violence2 but our love to ,god  
is like the brook that slideth into the 
ocean1 where it is insensibly devoured4 
,therefore our love to ,god must        
principally be perceived1 not in violent
 passions1 but in1 #a4 ,a high          
estimation of him4 #b4 ,in the will's   
adhering to him4 #c4 ,and in the effects
 7to be mentioned anon74 ,yet when a    
passionate love is added to these1 it   
may be the most excellent               
significatively and effectively4 ,some  
philosophers think that ,god cannot at  
all be loved with a passionate love1    
because he is a pure1 immaterial ,being1

 and therefore cannot be the object of a
 material act or motion1 such as our    
passions are2 and1 therefore1 that it is
 some idol of the imagination that is so
 loved4 ,but1 #a4 ,if they mean that his
 pure essence1 in itself1 is not the    
immediate object of a passion1 they may 
say the same of the will itself2 for man
 7at least in flesh7 can have no other  
volition of ,god1 but as he is          
apprehended by the intellect4 ,and if by
 an idol they mean the image of ,god in 
the mind1 gathered from the appearances 
of ,god in creatures1 man in flesh hath 
no other knowledge of him2 for here we  
know him but darkly1 enigmatically1 and 
as in a glass1 and have no formal1      
proper conception of him in his essence4
 ,so that the rational powers themselves
 do no otherwise know and will ,god's   
essence1 but as represented to us in a  
glass4 #b4 ,and thus we may also love   
him passionately2 it being ,god in his  
objective being as apprehended by the   
intellect that we both will and         

passionately love4 ,the motion of the   
soul in flesh may raise passions1 by the
 instrumentality of the corporeal       
spirits1 towards an immaterial object2  
which is called the object of those     
passions1 not merely as passions1 but as
 the passions of a rational agent2 it   
being more nearly or primarily the      
object of the intellect and will1 and   
then of the passions1 as first          
apprehended by these superior powers4 ,a
 man may delight in ,god2 or else1 how  
is he our felicity8 and yet1 we know of 
no delight which is not passion4 ,a man 
may love his own soul with a passionate 
love2 and yet it is immaterial4 ,when ,i
 passionately love my friend1 it is his 
immaterial soul1 and his wisdom1 and    
holiness1 which ,i chiefly love4        
,sidenote3 ,what of ,god is the object  
of our love4  #c4 ,it is not only for   
his excellencies and perfections in     
himself1 nor only for his love and      
benefit to us1 that grace doth cause a  
sinner to love ,god2 but it is for both 

conjunctly2 as he is good1 and doth     
good1 especially to us1 in the greatest 
things4  ,sidenote3 ,what is the motive 
of our first love to ,god4  #d4 ,our    
first special love to ,god1 is orderly  
and rationally to be raised1 the belief 
of his goodness in himself1 and his     
common love and mercy to sinners1       
manifested in his giving of his ,son for
 the world1 and giving men the          
conditional promise of pardon and       
salvation1 and offering them ,christ and
 life eternal1 and all this to us as    
well as others3 and not to be caused by 
the belief or persuasion of his special1
 peculiar1 electing1 redeeming1 or      
saving love to us above others1 that    
have the same invitations and offers4   
,it is the knowledge of common love and 
mercy1 and not of special love and      
mercy1 as already possessed1 that is    
appointed to be the motive of our first 
special love to ,god4 7,yet there is in 
it an apprehension that he is our only  
possible felicity1 and that he will give

 us a special interest in his favour1 if
 we return by faith in ,christ unto     
him47 ,for1 #a4 ,every man is bound to  
love ,god with a special love3 but every
 man is not specially beloved by him3   
and no man is bound to love ,god as one 
that specially loveth him but those that
 indeed are so beloved by him2 for else 
they were bound to believe a falsehood1 
and to love that which is not2 and grace
 should be an error and deceit4 ,the    
object is before the act4 ,god's special
 love must in itself be before its      
revelations2 and as revealed it must go 
before our belief of it2 and as believed
 it must go before our loving it1 or    
loving him as such1 or for it4 #b4 ,the 
first saving faith is inseparably       
conjunct with special love2 for ,christ 
is believed in and willed1 as the way or
 means to ,god as the end 7otherwise it 
is no true faith74 ,and the volition of 
the end 7which is love7 is in order of  
nature before the choice or use of the  
means as such3 and if we must love ,god 

as one that specially loveth us1 in our 
first love1 then we must believe in him 
as such by our first faith3 and if so1  
it must be to us a revealed truth4 ,but 
7as it is false to most that are bound  
to believe1 so7 it is not revealed to   
the elect themselves3 for if it be1 it  
is either by ordinary or extraordinary  
revelation4 ,if by ordinary1 either by  
,scripture directly1 or by evidences in 
ourselves which ,scripture maketh the   
characters of his love4 ,but neither of 
these2 for ,scripture promiseth not     
salvation to named1 but described       
persons2 and evidence of special love   
there is none1 before faith1 and        
repentance1 and the first love to ,god4 
,and extraordinary revelation from      
heaven1 by inspiration or angel1 is not 
the ordinary begetter of faith2 for     
faith is the belief of ,god1 speaking to
 us 7now7 by his written word4 ,so that 
where there is no object of love1 there 
can be no love2 and where there is no   
revelation of it to the understanding1  

there is no object for the will2 and    
till a man first believe and love ,god1 
he hath no revelation that ,god doth    
specially love him4 ,search as long as  
you will1 you will find no other4 #c4   
,if the wicked were condemned for not   
loving a false or feigned object1 it    
would quiet their consciences in hell   
when they had detected the deceit1 and  
seen the natural impossibility and      
contradiction4 #d4 ,the first love to   
,god is more a love of desire1 than of  
possession2 and therefore it may suffice
 to raise it1 that we see a possibility 
of being for ever happy in ,god1 and    
enjoying him in special love1 though yet
 we know not that we possess any such   
love4 ,the nature of the thing          
proclaimeth it most rational and due1   
that we love the infinite ,good1 that   
hath done so much by the death of his   
,son1 to remove the impediments of our  
salvation2 and is so far reconciled to  
the world in his death1 as by a message 
of reconciliation1 to entreat them to   

accept of ,christ1 and pardon1 and      
salvation freely offered them1 #b ,cor4 
v4 #ai1 #bj2 and is himself the offered 
happiness of the soul4 ,he that dare    
say1 that this much hath not an         
objective sufficiency to engage the soul
 in special love1 is a blind undervaluer
 of wonderful mercy4 #e4 ,the first     
special grace bringeth no new object for
 faith or love1 but causeth a new act   
upon the formerly revealed object4  #e4 
,but our love to ,god is greatly        
increased and advantaged afterwards by  
the assurance or persuasion of his      
peculiar1 special love to us4 ,and      
therefore all christians should greatly 
value such assurance1 as the appointed  
means of advancing them to greater love 
to ,god4  #f4 ,as we know ,god here in  
the glass of his ,son1 and word1 and    
creatures1 so we most sensibly love him 
here1 as his goodness appeareth in his  
works1 and graces1 and his word1 and    
,son4  #g4 ,the nearer we come to       
perfection1 the more we shall love ,god 

for himself and his infinite natural    
goodness and perfections1 not casting   
away the respects of his goodness and   
love as to ourselves1 but highliest     
regarding himself for himself1 as       
carried to him above ourselves4  ,,ii4  
,though love in its own nature be still 
the same1 and is nothing but the        
rational appetite of good2 or the will's
 volition of good apprehended by the    
understanding2 the first motion of the  
will to good1 arising from that natural 
inclination to good1 which is the nature
 of the will1 and the pondus anim1 the  
poise of the soul2 or from healing grace
 which repaireth the breach that is made
 in nature2 yet love in regard of the   
state of the lover1 and the way of its  
imperate acting1 is thus differenced4   
#a4 ,either the lover is in the hopeful 
pursuit of the thing beloved1 and then  
it is desiring1 seeking love4 #b4 ,or he
 is1 or seemeth to be1 denied1          
destitute1 and deprived of his beloved  
7in whole or in part72 and then it is a 

mourning1 lamenting love4 #c4 ,or he    
enjoyeth his beloved1 and then it is    
enjoying1 delighting love4 #a4 ,the     
ordinary love which grace causeth on    
earth is a predominancy of seeking1     
desiring love1 encouraged by some little
 foretastes of enjoying1 delighting     
love1 and1 in a great measure1 attended 
with mourning1 lamenting love4 #b4 ,the 
state of deserted1 dark1 declining1     
relapsing1 and melancholy1 tempted      
christians1 is a predominance of        
mourning1 lamenting love1 assisted with 
some help of seeking1 desiring love2 but
 destitute of enjoying1 delighting love4
 #c4 ,the state of the glorified is     
perfection of enjoying1 delighting love 
alone4 ,and all the rest are to bring us
 unto this4#aad  ,,iii4 ,the reasons why
 love to ,god is so great1 and high1 and
 necessary a thing1 and so much esteemed
 above other graces1 are3 #a4 ,it is the
 motion of the soul that tendeth to the 
end2 and the end is more excellent than 
all the means as such4 #b4 ,the love1 or

 will1 or heart is the man2 where the   
heart or love is1 there the man is3 it  
is the fullest resignation of the whole 
man to ,god1 to love him as ,god1 or    
offer him the heart4 ,god never hath his
 own fully till we love him4 ,love is   
the grand1 significant1 vital motion of 
the soul2 such as the heart1 or will1 or
 love is1 such you may boldly call the  
man4 #c4 ,the love of ,god is the       
perfection and highest improvement of   
all the faculties of the soul1 and the  
end of all other graces1 to which they  
tend1 and to which they grow up1 and in 
which they terminate their operations4  
#d4 ,the love of ,god is that spirit or 
life of moral excellency in all other   
graces in which 7though not their form1 
yet7 their acceptableness doth consist1 
without which they are to ,god as a     
lifeless carrion is to us4 ,and to prove
 any action sincere and acceptable to   
,god1 is to prove that it comes from a  
willing1 loving mind1 without which you 
can never prove it4 #e4 ,love is the    

commander of the soul1 and therefore    
,god knoweth that if he have our hearts1
 he hath all1 for all the rest are at   
its command2 for it is1 as it were1 the 
nature of the will1 which is the        
commanding faculty2 and its object is   
the ultimate end which is the commanding
 object4 ,love setteth the mind on      
thinking1 the tongue on speaking1 the   
hands on working1 the feet on going1 and
 every faculty obeyeth its command4 #f4 
,the obedience which love commandeth1   
participateth of its nature1 and is a   
ready1 cheerful1 sweet obedience1       
acceptable to ,god1 and pleasant to     
ourselves4 #g4 ,love is a pure1 chaste1 
and cleansing grace2 and most powerfully
 casteth out all creature pollution from
 the soul3#aae the love of ,god doth    
quench all carnal1 sinful love2 and most
 effectually carrieth up the soul to    
such high delights1 as causeth it to    
contemn and forget the toys which it    
before admired4 #h4 ,the love of ,god is
 the true acknowledging and honouring   

him as good4 ,that blessed attribute1   
his goodness1 is denied1 or despised1 by
 those that love him not4 ,the light of 
the sun would not be valued1 honoured1  
or used by the world1 if there were no  
eyes in the world to see it4 ,and the   
goodness of ,god is to them that love   
him not1 as the light to them that have 
no eyes4 ,if ,god would have had his    
goodness to be thus unknown or          
neglected1 he would never have made the 
intellectual creatures4 ,those only give
 him the glory of his goodness that     
truly love him4 #i4 ,love 7in its       
attainment7 is the enjoying and         
delighting grace3 it is the very content
 and felicity of the soul3 both as it   
maketh us capable to receive the most   
delightful communications of ,god's love
 to us2 and as it is the soul's         
delightful closure with its most amiable
 felicitating object4 #aj4 ,love is the 
everlasting grace1 and the work which we
 must be doing in heaven for ever4      
,these are the reasons of love's        

pre-eminence4  ,,iv4 ,the love of       
creatures hath its contraries on both   
extremes1 in the excess and in the      
defect2 but the love of ,god hath no    
contrary in excess3 for ,infinite       
,goodness cannot possibly be loved too  
much 7unless as the passion may possibly
 be raised to a degree distracting or   
disturbing the brain74 ,the odious vices
 contrary to the love of ,god are1 #a4  
,privative2 not loving him4 #b4         
,positive2 hating him4 #c4 ,opposite2   
loving his creatures in his stead3 all  
these concur in every unsanctified soul4
 ,that they are all void of the true    
love of ,god1 and taken up with creature
 love1 is past all doubt2 but whether   
they are all haters of ,god1 may seem   
more questionable4 ,but it is as certain
 as the other2 only the hatred of ,god  
in most doth not break out into that    
open opposition1 persecution1 or        
blasphemy1 as it doth with some that are
 given up to desperate wickedness2 nor  
do they think that they hate him4 ,but  

the aversation of the will is the hatred
 of ,god2 and if men had not a great    
aversation to him1 they would not       
forsake him1 and refuse to be converted 
to him1 notwithstanding all the         
arguments of love that can be used to   
allure them4 ,displacency1 nolition1 and
 aversation are hatred4  ,if you think  
it impossible that men can hate ,god1   
whom they confess to be infinitely good1
 consider for the true understanding of 
this hatred1 #a4 ,that it is not as good
 that they hate him2 #b4 and it is not  
,god simply in himself considered2 #c4  
and therefore it is not all in ,god2 #d4
 and it is not the name of ,god2 #e4 but
 it is1 #a4 ,god as he seemeth          
unsuitable to them1 and unfit for their 
delight and love3 which seeming is      
caused by their carnal inclination to   
things of another nature1 and the sinful
 perverting of their appetites1 and the 
blindness and error of their minds4 #b4 
,and it is ,god as he is an enemy to    
their carnal concupiscence2 whose holy  

nature is against their unholiness1 and 
hateth their sin1 and his laws forbid   
them the things which they most love and
 take delight in3 and so they hate ,god1
 as a madman hateth his keeper and      
physician1 and takes them for his       
enemies2 and as a hungry dog doth hate  
him that keepeth him from the meat which
 he loveth1 or would take it out of his 
mouth4 #c4 ,and they hate ,god1 as one  
who by his holiness1 justice1 and truth 
is engaged to condemn them for their    
sin1 and so 7consequently to their sin7 
is their enemy that will destroy them   
7unless they forsake it73 when their    
wills are enslaved to their sins1 and   
they cannot endure to be forbidden them1
 and yet see that ,god will damn them in
 hell-fire if they cast them not away3  
this filleth them with displacency      
against ,god1 as holy and just4 #d4 ,and
 then1 consequently1 they hate him in   
the rest of his attributes3 as his      
omniscience1 that he always seeth them2 
his omnipresence1 that he is always with

 them2 his omnipotency1 that he is      
irresistible and able to punish them3   
his very mercy as expressed to others1  
when they must have no part in it2 yea1 
his very immutability1 eternity1 and    
being1 as he is to continue an avenger  
of their iniquity3 so that the wicked in
 despair do wish that there were no     
,god2 and in prosperity1 they wish he   
were not their ,governor and ,judge1 or 
were unholy and unjust1 allowing them to
 do what they list without account or   
punishment4 ,thus ,god is hated by the  
wicked according to the measure of their
 wickedness1 and carnal interest1 and   
concupiscence which he is against4      
,where you may note1 #a4 that the hatred
 of ,god beginneth at the sensual love  
of things temporal which he forbiddeth2 
#b4 that the wicked great ones of the   
world1 and those that have the strongest
 concupiscence1 are usually the greatest
 haters of ,god1 as having the greatest 
adverse interest1 and being most in love
 with the things which he prohibiteth   

and will condemn4  ,v4 ,the counterfeit 
of love to ,god is something that       
seemeth like it1 and yet is consistent  
with prevalent hatred1 or privation of  
true love1 and maketh self-deceiving    
hypocrites4 #a4 ,one is when so much of 
,god is loved as men think hath no      
opposition to their lusts and carnal    
interest 7as his mercy and readiness to 
forgive72 and then they think that they 
truly love ,god1 though they hate his   
holiness and other attributes4 #b4      
,another counterfeit is1 to love ,god   
upon mistakes1 imagining that he is of  
the sinner's mind1 and will bear with   
him and not condemn him1 though he      
continue sensual and ungodly3 this is   
not indeed to love ,god1 but something  
contrary to ,god4 ,if men's fantasies   
will take ,god to be like the devil1 a  
friend to sin1 and no friend to         
holiness1 and false in his threatenings1
 c4 and thus will love him2 this is so  
far from being indeed the love of ,god1 
that it is an odious blaspheming of him4

 #c4 ,another counterfeit is1 to love   
,god only for his temporal mercies1 as  
because he preserveth and maintaineth   
them1 when yet he is resisted when he   
would give them things spiritual4 #d4   
,another is1 when the opinionative      
approbation of the mind1 and honouring  
,god with the lips and knee1 are        
mistaken for true love4 ,in a word1     
whatever love of ,god respecteth him not
 as ,god indeed1 and is not superlative1
 but is subservient to creature love1 is
 but a counterfeit4  ,,vi4 ,the         
directions for the exercise of the love 
of ,god are these3  ,direct4 ,i4        
,consider well1 that the love of our    
,creator1 ,redeemer1 and ,regenerator1  
is the very end for which we are        
created1 redeemed1 and regenerate2 and  
how just it is that ,god should have the
 end of such excellent works1 and that  
by neglecting or opposing the love of   
,god1 which is the end1 we neglect or   
oppose the works of creation1           
redemption1 and regeneration            

themselves4--,let us plead these works  
of ,god with our hearts1 and say1--#a4  
,o sluggish soul6 dost thou forget the  
use for which thou wast created1 and for
 which thou wast endowed with rational  
faculties8 ,dost thou repent that thou  
art a man1 and refuse the employment of 
a man8 ,what is the means or instrument 
good for1 but its proper end1 and use1  
and action8 ,god made the sun to shine1 
and it shineth2 he made the earth to    
support us and bear fruit1 and it doth  
accordingly3 and he made thee to love   
him1 and wilt thou refuse and disobey8  
,how noble and excellent is thy         
employment in comparison of theirs6 ,is 
the fruit of the earth1 or the labour of
 thy beast1 or the service of any       
inferior creature1 so sweet and         
honourable a work as thine1 to know and 
love thy bountiful1 glorious ,creator8  
,how happy is thy lot6 how blessed is   
thy portion in comparison of theirs6    
,and dost thou forsake thy place1 and   
descend to more ignoble objects1 as if  

thou hadst rather been some silly1      
sordid animal8 ,if thou hadst not rather
 be a beast than a man1 why choosest    
thou the love and pleasures of a beast1 
and refusest the love and pleasures of a
 man8 ,is creation1 and the image of    
,god in a rational1 free soul1 a thing  
thus to be contemned for nothing8 ,what 
is the sun good for1 if it should yield 
no light or heat8 ,and what art thou    
good for more than the beasts that      
perish1 if thou know not and love not   
thy ,creator8 ,if ,god should offer to  
unman thee1 and turn thee into a horse  
or dog1 thou wouldst think he thrust    
thee into misery2 and yet thou canst    
voluntarily and wilfully unman thyself1 
and take it as thy ease and pleasure4   
,if death came this night to dissolve   
thy nature1 it would not please thee2   
and yet thou canst daily destroy thy    
nature1 as to its use and end1 and not  
lament it6 ,it were better ,i had never 
been a man1 nor never had a heart or    
love within me1 if ,i use it not in the 

holy love of my ,creator4 ,it is true1  
,i have a body that is made to eat1 and 
drink1 and sleep2 but all this is but to
 serve my soul in the love of him that  
giveth me all4 ,life is not for meat1 or
 drink1 or play2 but these are for life1
 and life for the higher ends of life4  
#b4 ,look unto thy ,redeemer1 drowsy    
soul6 and consider for what end he did  
redeem thee3 ,was it to wander a few    
years about the earth1 and to sleep1 and
 sport awhile in flesh8 ,or was it to   
crucify thee to the world1 and raise    
thee up to the love of ,god8 ,he came   
down to earth from love itself1 being   
full of love1 to show the loveliness of 
,god1 and reconcile thee to him1 and    
take away the enmity1 and by love to    
teach thee the art of love4 ,his love   
constrained him to offer himself a      
sacrifice for sin1 to make thee a priest
 thyself to ,god1 to offer up the       
sacrifice of an inflamed heart in love  
and praise2 and wilt thou disappoint thy
 ,redeemer1 and disappoint thyself of   

the benefits of his love8 ,the means is 
for the end2 thou mayst as well say1 ,i 
would not be redeemed1 as to say1 ,i    
would not love the ,lord4  #c4 ,and     
bethink thyself1 ,o drowsy soul1 for    
what thou wast regenerated and          
sanctified by the ,spirit8 ,was it not  
that thou mightst know and love the     
,lord8 ,what is the ,spirit of adoption 
that is given to believers1 but a       
,spirit of predominant love to ,god8    
,gal4 iv4 #f4 ,thou couldst have loved  
vanity1 and doted on thy fleshly friends
 and pleasures1 without the ,spirit of  
,god3 it was not for these1 but to      
destroy these1 and kindle a more noble1 
heavenly fire in thy breast1 that the   
,spirit did renew thee4 ,examine1       
search1 and try thyself1 whether the    
,spirit hath sanctified thee or not4    
,knowest thou not1 that if any man have 
not the ,spirit of ,christ1 the same is 
none of his8 #b ,cor4 xiii4 #e2 ,rom4   
viii4 #i4 ,and if ,christ and his       
,spirit be in thee1 thy love is dead to 

earthly vanity1 and quickened and raised
 to the most holy ,god4 ,live then in   
the ,spirit1 if thou have the ,spirit3  
to walk in the ,spirit is to walk in    
love4 ,hath the regenerating ,spirit    
given thee on purpose a new principle of
 love1 and done so much to excite it1   
and been blowing at the coals so oft1   
and shall thy carnality or sluggishness 
yet extinguish it8 ,as thou wouldst not 
renounce or contemn thy creation1 thy   
redemption1 and regeneration1 contemn   
not and neglect not the love of thy     
,creator1 ,redeemer1 and ,regenerator1  
which is the end of all4  ,direct4 ,,ii4
 ,think of the perfect fitness of ,god  
to be the only object of thy superlative
 love2 and how easy and necessary it    
should seem to us to do a work so       
agreeable to right reason and           
uncorrupted nature2 and abhor all       
temptations which would make ,god seem  
unsuitable to thee4--,o sluggish and    
unnatural soul6 should not an object so 
admirably fit allure thee8 ,should not  

such attractive goodness draw thee8     
,should not perfect amiableness win thee
 wholly to itself8 ,do but know thyself 
and ,god1 and then forbear to love him  
if thou canst6 ,where should the fish   
live1 but in the water8 ,and where      
should birds fly1 but in the air8 ,god  
is thy very element3 thou diest and     
sinkest down to brutishness1 if thou    
forsake him or be taken from him4 ,what 
should delight the smell1 but odours8 or
 the appetite1 but its delicious food8  
or the eye1 but light1 and what it      
showeth8 and the ear1 but harmony8 and  
what should delight the soul1 but ,god8 
,if thou know thyself1 thou knowest that
 the nature of thy mind inclineth to    
knowledge2 and by the knowledge of      
effects1 to rise up to the cause2 and by
 the knowledge of lower and lesser      
matters1 to ascend to the highest and   
greatest4 ,and if thou know ,god1 thou  
knowest that he is the cause of all     
things1 the ,maker1 ,preserver1 and     
,orderer of all1 the ,being of beings1  

the most great1 and wise1 and good1 and 
happy2 so that to know him1 is to know  
all2 to know the most excellent1        
independent1 glorious ,being1 that will 
leave no darkness nor unsatisfied desire
 in thy soul4 ,and is he not then most  
suitable to thy mind8 ,if thou know     
thyself1 then thou knowest that thy     
will1 as free as it is1 hath a natural1 
necessary inclination to goodness4 ,thou
 canst not love evil as evil2 nor canst 
thou choose but love apprehended        
goodness1 especially the chiefest good1 
if rightly apprehended4 ,and if thou    
know ,god1 thou knowest that he is      
infinitely good in himself1 and the     
cause of all the good that is in the    
world1 and the giver of all the good    
thou hast received1 and the only fit and
 suitable good to satisfy thy desires   
for the time to come4 ,and yet1 shall it
 be so hard to thee to love1 so         
agreeably to perfect nature1 so perfect1
 and full1 and suitable a good8 even    
,goodness and ,love itself1 which hath  

begun to love thee8 ,is any of the      
creatures which thou lovest so suitable 
to thee8 ,are they good1 and only good1 
and perfectly good1 and unchangeably and
 eternally good8 ,are they the spring of
 comfort1 and the satisfying happiness  
of thy soul8 ,hast thou found them so8  
or dost thou look to find them best at  
last8 ,foolish soul6 canst thou love the
 uneven1 defective1 troublesome         
creature1 if to some one small1 inferior
 use it seemeth suitable to thee8 and   
canst thou not love ,him1 that is all   
that rational love can possibly desire  
to enjoy8 ,what though the creature be  
near thee1 and ,god be infinitely above 
thee8 ,he is nearer to thee than they4  
,and though in glory he be distant1 thou
 art passing to him in his glory1 and   
wilt presently be there4 ,though the sun
 be distant from thee1 it communicateth 
to thee its light1 and heat1 and is more
 suitable to thee than the candle that  
is nearer thee4 ,what though ,god be    
most holy1 and thou too earthly and     

unclean8 is he not the fitter to purify 
thee1 and make thee holy8 ,thou hadst   
rather1 if thou be poor1 have the       
company and favour of the rich that can 
relieve thee1 than of beggars that will 
but complain with thee4 ,and if thou be 
unlearned or ignorant1 thou wouldst have
 the company of the wise and learned    
that can teach thee1 and not of those   
that are as ignorant as thyself4 ,who is
 so suitable to thy desires1 as he that 
hath all that thou canst wisely desire1 
and is willing and ready to satisfy thee
 to the full8 ,who is more suitable to  
thy love1 than he that loveth thee most1
 and hath done most for thee1 and must  
do all that ever will be done for thee1 
and is himself most lovely in his       
infinite perfections8 ,o poor1 diseased1
 lapsed soul6 if sin had not corrupted1 
and distempered1 and perverted thee1    
thou wouldst have thought ,god as       
suitable to thy love1 as meat to thy    
hunger1 and drink to thy thirst1 and    
rest to thy weariness1 and as the earth 

and water1 the air and sun1 are to the  
inhabitants of the world6 ,o whither art
 thou fallen8 and how far1 how long1    
hast thou wandered from thy ,god1 that  
thou now drawest back from him as a     
stranger to thee1 and lookest away from 
him as an unsuitable good8  ,direct4    
,,iii4 ,imagine not ,god to be far away 
from thee1 but think of him as always   
near thee and with thee1 in whose       
present love and goodness thou dost     
subsist4--,nearness of objects doth     
excite the faculties3 we hear no sound1 
nor smell any odour1 nor taste any      
sweetness1 nor see any colours1 that are
 too distant from us4 ,and the mind     
being limited in its activity1          
neglecteth1 or reacheth not things too  
distant1 and requireth some nearness of 
its object1 as well as the sense2       
especially to the excitation of         
affections and bodily action4 ,a distant
 danger stirreth not up such fears1 nor 
a distant misery such grief1 nor a      
distant benefit such pleasure1 as that  

which is at hand4 ,death doth more      
deeply affect us1 when it seemeth very  
near1 than when we think we have yet    
many years to live4 ,so1 carnal minds   
are so drowned in flesh1 and captivated 
to sense1 that they take little notice  
of what they see not1 and therefore     
think of ,god as absent1 because they   
see him not3 they think of him as       
confined to heaven1 as we think of a    
friend that is in the ,east ,indies1 or 
at the antipodes1 who is1 if not out of 
mind as well as out of sight1 yet too   
distant for us delightfully to converse 
with4--,remember always1 ,o my soul1    
that none is so near thee as thy ,god4  
,a ,seneca could say1 of good men1 that 
,god is with us1 and in us4 ,nature     
taught heathens1 that in him we live1   
and move1 and have our being4 ,thy      
friend may be absent1 but ,god is never 
absent from thee2 he is with thee1 when1
 as to men1 thou art alone4 ,the sun is 
sufficient to illuminate but one part of
 the earth at once2 and therefore must  

leave the rest in darkness4 ,but ,god is
 with thee night and day2 and there is  
no night to the soul1 so far as it      
enjoyeth him4 ,thy life1 thy health1 thy
 love1 and joy1 are not nearer to thee  
than thy ,god3 he is now before thee1   
about thee1 within thee1 moving thee to 
good1 restraining thee from evil1       
marking and accepting all that is well1 
disliking and opposing all that is ill4 
,the light of the sun doth not more     
certainly fill the room1 and compass    
thee about1 than ,god doth with his     
goodness4 ,he is as much at leisure to  
observe thee1 to converse with thee1 to 
hear and help thee1 as if thou wert his 
only creature3 as the sun can as well   
illuminate every bird and fly1 as if it 
shined unto no other creature4 ,open the
 eye of faith and reason1 and behold thy
 ,god6 ,do not forget him1 or           
unbelievingly deny him1 and then say1   
,he is not here4 ,do not say1 that the  
sun doth not shine1 because thou        
winkest4 ,o do not quench thy love to   

,god1 by feigning him to be out of      
reach1 and taken up with other converse6
 ,turn not to inferior delights1 by     
thinking that he hath turned thee off to
 these3 and love him not as an absent   
friend2 but as the friend that is always
 in thy sight1 in thy bosom1 and in thy 
heart2 the fuel that is nearest to the  
flames of love4  ,direct4 ,,iv4 ,all    
other graces must do their part in      
assisting love1 and all be exercised in 
subservience to it1 and with an         
intention1 directly or remotely1 to     
promote it4--,fear and watchfulness must
 keep away the sin that would extinguish
 it1 and preserve you from that guilt   
which would frighten away the soul from 
,god4 ,repentance and mortification must
 keep away diverting and deceiving      
objects1 which would steal away our love
 from ,god4 ,faith must show us ,god as 
present1 in all his blessed attributes  
and perfections4 ,hope must depend on   
him1 for nearer access and the promised 
felicity4 ,prudence must choose the     

fittest season1 and means1 and helps    
from our special approaches to him1 and 
teach us how to avoid impediments4 ,and 
obedience must keep us in a fit capacity
 for communion with him4 ,the mind that 
is turned loose to wander after vanity  
the rest of the day1 is unfit in an hour
 of prayer or meditation1 to be taken up
 with the love of ,god4 ,it must be the 
work of the day1 and of our lives1 to   
walk in a fitness for it1 though we are 
not always in the immediate1 lively     
exercise of it4 ,to sin wilfully one    
hour1 and be taken up with the love of  
,god the next1 is as unlikely1 as one   
hour to abuse our parents1 and provoke  
them to correct us1 and the next to find
 the pleasure of their love2 or one hour
 to fall and break one's bones1 and the 
next to run and work as pleasantly as we
 did before4  ,and we must see that all 
other graces be exercised in a just     
subserviency to love2 and none of them  
degenerate into noxious extremes1 to the
 hinderance of this1 which is their     

proper end4 ,when you set yourselves to 
repent and mourn for sin1 it must be    
from love1 and for love3 that by        
ingenuous lamentation of the injuries   
you have done to a gracious ,god1 you   
may be cleansed from the filth that doth
 displease him1 and being reconciled to 
him in ,christ1 may be fit to return to 
the exercises and delights of love4     
,when you fear ,god1 let it be with a   
filial fear1 that comes from love1 and  
is but a preservative or restorative for
 love4 ,avoid that slavish fear1 as a   
sin1 which tendeth to hatred1 and would 
make you fly away from ,god4 ,love      
casteth out this tormenting fear1 and   
freeth the soul from the spirit of      
bondage4 ,the devil tempteth melancholy 
persons to live before ,god1 as one that
 is still among bears or lions that are 
ready to devour him2 for he knoweth how 
much such a fear is an enemy to love4   
,satan would never promote such fears1  
if they were of ,god1 and tended to our 
good4 ,you never found him promoting    

your love or delight in ,god6 ,but he   
careth not how much he plungeth you into
 distracting terrors4 ,if he can1 he    
will frighten you out of your love1 and 
out of your comforts1 and out of your   
wits4 ,a dull and sluggish sinner he    
will keep from fear1 lest it should     
awaken him from his sin2 but a poor1    
melancholy1 penitent soul he would keep 
under perpetual terrors3 it is so easy  
to such to fear1 that they may know it  
is a sinful1 inordinate fear2 for       
gracious works are not so easy4 ,and    
resist also all humiliation and grief1  
that do not1 immediately or remotely1   
tend to help your love4 ,a religion that
 tendeth but to grief1 and terminateth  
in grief1 and goeth no further1 hath too
 much in it of the malice of the enemy1 
to be of ,god4 ,no tears are desirable1 
but those that tend to clear the eyes   
from the filth of sin1 that they may see
 the better the loveliness of ,god4     
,direct4 ,v4 ,esteem thy want of love to
 ,god 7with the turning of it unto the  

creature7 to be the heart of the old    
man2 thy most comprehensive1 odious sin3
 and observe this as the life of all thy
 particular sins1 and hate it above all 
the rest4--,this is the very death and  
greatest deformity of the soul2 the     
absence of ,god's image1 and ,spirit1   
and objectively of himself4--,i never   
loathe my heart so much1 as when ,i     
observe how little it loveth the ,lord4 
,methinks all the sins that ever ,i     
committed1 are not so loathsome to me1  
as this want of love to ,god4 ,and it is
 this that is the venom and malignity of
 every particular sin4 ,i never so much 
hate myself1 as when ,i observe how     
little of ,god is within me1 and how far
 my heart is estranged from him4 ,i     
never do so fully approve of the justice
 of ,god1 if it should condemn me1 and  
thrust me for ever from his presence1 as
 when ,i observe how far ,i have thrust 
him from my heart4 ,if there were any   
sin1 which proceeded not from a want of 
love to ,god1 ,i could easilier pardon  

it to myself1 as knowing that ,god would
 easilier pardon it4 ,but not to love   
the ,god of love1 the fountain of love1 
the felicity of souls1 is a sin1 unfit  
to be pardoned to any till it be        
repented of1 and partly cured2 ,christ  
will forgive it to none that keep it2   
and when it is incurable1 it is the     
special sin of hell1 the badge of devils
 and damned souls4 ,if ,god will not    
give me a heart to love him1 ,i would ,i
 had never had a heart4 ,if he will give
 me this1 he giveth me all4 ,happy are  
the poor1 the despised1 and the         
persecuted1 that can but live in the    
love of ,god6 ,o miserable emperors1    
kings1 and lords1 that are strangers to 
this heavenly love1 and love their lusts
 above their ,maker6 ,might ,i but live 
in the fervent love of ,god1 what matter
 is it in what country1 or what cottage1
 or what prison ,i live8 ,if ,i live not
 in the love of ,god1 my country would  
be worse than banishment1 a palace would
 be a prison2 a crown would be a        

miserable comfort1 to one that hath cast
 away his comfort1 and is going to      
everlasting shame and woe4--,were we but
 duly sensible of the worth of love1 and
 the odiousness and malignity that is in
 the want of it1 it would keep us from  
being quiet in the daily neglect of it1 
and would quicken us to seek it1 and to 
stir it up4  ,direct4 ,,vi4 ,improve the
 principle of self-love1 to the         
promoting of the love of ,god1 by       
considering what he hath done for thee1 
and what he is1 and would be to         
thee4--,i mean not carnal1 inordinate   
self-love1 which is the chiefest enemy  
of the love of ,god2 but ,i mean that   
rational love of happiness1 and         
self-preservation1 which ,god did put   
into innocent ,adam1 and hath planted in
 man's nature as necessary to his       
government4 ,this natural1 innocent     
self-love1 is that remaining principle  
in the heart of man1 which ,god himself 
doth still presuppose in all his laws   
and exhortations2 and which he taketh   

advantage of in his works and word1 for 
the conversion of the wicked1 and the   
persuading of his servants themselves to
 their obedience4 ,this is the common   
principle in which we are agreed with   
all the wicked of the world1 that all   
men should desire and seek to be happy1 
and choose and do that which is best for
 themselves2 or else it were in vain for
 ministers to preach to them1 if we were
 agreed in nothing1 and we had not this 
ground in them to cast our seed into1   
and to work upon4 ,and if self-love be  
but informed and guided by              
understanding1 it will compel you to    
love ,god1 and tell you that nothing    
should be so much loved4 ,every one that
 is a man must love himself2 we will not
 entreat him1 nor be beholden to him for
 this3 and every one that loveth        
himself1 will love that which he judgeth
 best for himself3 and every wise man   
must know1 that he never had nor can    
have any good at all1 but what he had   
from ,god4 ,why do men love lust1 or    

wealth1 or honour1 but because they     
think that these are good for them8 ,and
 would they not love ,god1 if they      
practically knew that he is the best of 
all for them1 and instead of            
all8--,unnatural1 unthankful heart6     
canst thou love thyself1 and not love   
him that gave thee thyself1 and gives   
thee all things8 ,nature teacheth all   
men to love their most entire and       
necessary friends3 do we deserve a      
reward by loving those that love us1    
when publicans will do the like8 ,matt4 
v4 #df4 ,art thou not bound to love them
 that hate thee1 and curse1 and         
persecute thee8 ver4 #dd1 #de4 ,what    
reward then is due to thy unnatural     
ingratitude1 that canst not love thy    
chiefest ,friend8 ,all the friends that 
ever were kind to thee1 and did thee    
good1 were but his messengers to deliver
 what he sent thee4 ,and canst thou love
 the bearer1 and not the ,giver8 ,he    
made thee a man1 and not a beast4 ,he   
cast thy lot in his visible church1 and 

not among deluded infidels1 or miserable
 heathens1 that never heard1 unless in  
scorn1 of the ,redeemer's name4 ,he     
brought thee forth in a land of light1  
in a reformed church1 where knowledge   
and holiness have as great advantage as 
any where in all the world2 and not     
among deluded1 ignorant papists1 where  
ambition must have been thy governor1   
and pride and tyranny have given thee   
laws1 and a formal1 ceremonious image of
 piety must have been thy religion4 ,he 
gave thee parents that educated thee in 
his fear1 and not such as were profane  
and ignorant1 and would have restrained 
and persecuted thee from a holy life4   
,he spoke to thy conscience early in thy
 childhood1 and prevented the gross     
abominations which else thou hadst      
committed4 ,he bore with the folly and  
frailties of thy youth4 ,he seasonably  
gave thee those books1 and teachers1 and
 company1 and helps1 which were fittest 
for thee2 and blest them to the further 
awakening and instructing of thee1 when 

he passed by others1 and left them in   
their sins4 ,he taught thee to pray1 and
 heard thy prayer4 ,he turned all thy   
fears and groans to thy spiritual good4 
,he pardoned all thy grievous sins3 and 
since that1 how much hath he endured and
 forgiven6 ,he gave thee seasonable and 
necessary stripes1 and brought thee up  
in the school of affliction2 so         
moderating them1 that they might not    
disable or discourage thee1 but only    
correct thee1 and keep thee from        
security1 wantonness1 stupidity1 and    
contempt of holy things1 and might spoil
 all temptations to ambition1           
worldliness1 voluptuousness1 and fleshly
 lust4 ,by the threatenings of great    
calamities and death1 he hath frequently
 awakened thee to cry to ,heaven2 and by
 as frequent and wonderful deliverances1
 he hath answered thy prayers1 and      
encouraged thee still to wait upon him4 
,he hath given thee the hearty prayers  
of many hundreds of his faithful        
servants1 and heard them for thee in    

many a distress4 ,he hath strangely     
preserved thee in manifold dangers4 ,he 
hath not made thee of the basest of the 
people1 whose poverty might tempt them  
to discontent2 nor set thee upon the    
pinnacle of worldly honour1 where       
giddiness might have been thy ruin1 and 
where temptations to pride1 and lust1   
and luxury1 and enmity to a holy life1  
are so violent that few escape them4 ,he
 hath not set thee out upon a sea of    
cares and vexations1 worldly businesses 
and encumbrances2 but fed thee with food
 convenient for thee1 and given thee    
leisure to walk with ,god4 ,he hath not 
chained thee to an unprofitable         
profession1 nor used thee as those that 
live like their beasts1 to eat1 and     
drink1 and sleep1 and play1 or live to  
live2 but he hath called thee to the    
noblest and sweetest work2 when that    
hath been thy business1 which others    
were glad to taste of as a recreation   
and repast4 ,he hath allowed thee to    
converse with books1 and with the best  

and wisest men1 and to spend thy days in
 sucking in delightful knowledge3 and   
this is not only for thy pleasure1 but  
thy use2 and not only for thyself1 but  
many others4 ,o how many sweet and      
precious truths hath he allowed thee to 
feed on all the day1 when others are    
diverted1 and commonly look at them     
sometimes afar off6 ,o how many precious
 hours hath he granted me1 in his holy  
assemblies1 and in his honourable and   
most pleasant work6 ,how oft hath his   
day1 and his holy uncorrupted           
ordinances1 and the communion of his    
saints1 and the mentioning of his name  
and kingdom1 and the pleading of his    
cause with sinners1 and the celebrating 
of his praise1 been my delight6 ,o how  
many hundreds that he hath sent1 have   
wanted the abundant encouragement which 
,i have had6 ,when he hath seen the     
disease of my despondent mind1 he hath  
not tried me by denying me success1 nor 
suffered me1 with ,jonah1 according to  
my inclination to overrun his work2 but 

hath enticed me on by continued         
encouragements1 and strewed all the way 
with mercies3 but his mercies to me in  
the souls of others1 have been so great1
 that ,i shall secretly acknowledge     
them1 rather than here record them1     
where ,i must have respect to those     
usual mercies of believers1 which lie in
 the common road to heaven4 ,and how    
endless would it be to mention all6 ,all
 the good that friends and enemies have 
done me6 ,all the wise and gracious     
disposals of his providence2 in every   
condition1 and change of life1 and      
change of times1 and in every place     
wherever he brought me6 ,his every day's
 renewed mercies6 ,his support under all
 my languishings and weakness2 his      
plentiful supplies2 his gracious helps2 
his daily pardons2 and the glorious     
hopes of a blessed immortality which his
 ,son hath purchased1 and his covenant  
and ,spirit sealed to me6 ,o the mercies
 that are in one ,christ1 one ,holy     
,spirit1 one holy ,scripture1 and in the

 blessed ,god himself6 ,these ,i have   
mentioned1 unthankful heart1 to shame   
thee for thy want of love to ,god4 ,and 
these ,i will leave upon record1 to be a
 witness for ,god against thy           
ingratitude1 and to confound thee with  
shame1 if thou deny thy love to such a  
,god4 ,every one of all these mercies1  
and multitudes more1 will rise up       
against thee1 and shame thee1 before    
,god and all the world1 as a monster of 
unkindness1 if thou love not him that   
hath used thee thus4  ,here also        
consider what ,god is for your future   
good1 as well as what he hath been      
hitherto2 how all-sufficient1 how       
powerful1 merciful1 and good4 ,but of   
this more anon4  ,direct4 ,,vii4        
,improve the vanity and vexation of the 
creature1 and all thy disappointments1  
and injuries1 and afflictions1 to the   
promoting of thy love to ,god4--,and    
this by a double advantage3 ,first1 by  
observing that there is nothing meet to 
divert thy love1 or rob ,god of it2     

unless thou wilt love thy trouble and   
distress6 ,secondly1 that thy love to   
,god is the comfort by which thou must  
be supported under the injuries and     
troubles which thou meetest with in the 
world2 and therefore to neglect it1 is  
but to give up thyself to misery4--,is  
it for nothing1 ,o my soul1 that ,god   
hath turned loose the world against     
thee8 that devils rage against thee2 and
 wicked men do reproach and slander     
thee1 and seek thy ruin2 and friends    
prove insufficient1 and as broken reeds8
 ,it had been as easy to ,god1 to have  
prospered thee in the world1 and suited 
all things to thy own desires1 and have 
strewed thy way with the flowers of     
worldly comforts and delights2 but he   
knew thy proneness to undo thyself by   
carnal loves1 and how easily thy heart  
is enticed from thy ,god2 and therefore 
he hath wisely and mercifully ordered   
it1 that thy temptations shall not be   
too strong1 and no creature shall appear
 to thee in an over amiable1 tempting   

dress4 ,therefore he hath suffered them 
to become thy enemies3 and wilt thou    
love an enemy better than thy ,god8     
what6 an envious and malicious world2 a 
world of cares1 and griefs1 and pains2 a
 weary1 restless1 empty world8 ,how deep
 and piercing are its injuries6 ,how    
superficial and deceitful is its        
friendship6 ,how serious are its        
sorrows6 ,what toyish shows and dreams  
are its delights6 ,how constant are its 
cares and labours6 ,how seldom and short
 are its flattering smiles6 ,its        
comforts are disgraced by the certain   
expectation of succeeding sorrows3 its  
sorrows are heightened by the           
expectations of more3 in the midst of   
its flatteries1 ,i hear something within
 me saying1 ,thou must die3 this is but 
the way to rottenness and dust3 ,i see a
 winding-sheet and a grave still before 
me3 ,i foresee how ,i must lie in pains 
and groans1 and then become a loathsome 
corpse4 ,and is this a world to be more 
delighted in than ,god8 ,what have ,i   

left me for my support and solace1 in   
the midst of all this vanity and        
vexation1 but to look to him that is the
 all-sufficient1 sure1 never-failing    
good8 ,i must love him1 or ,i have      
nothing to love but enmity or deceit4   
,and is this the worst of ,god's design1
 in permitting and causing my pains and 
disappointments here8 ,it is but to     
drive my foolish heart unto himself1    
that ,i may have the solid delights and 
happiness of his love4 ,o then let his  
blessed will be done6 ,come home1 my    
soul1 my wandering1 tired1 grieved soul6
 ,love1 where thy love shall not be     
lost3 love ,him that will not reject    
thee1 nor deceive thee2 nor requite thee
 as the world doth1 with injuries and   
abuse3 despair not of entertainment1    
though the world deny it thee4 ,the     
peaceable region is above4 ,in the world
 thou must have trouble1 that in ,christ
 thou mayst have peace4 ,retire to the  
harbour1 if thou wouldst be free from   
storms4 ,god will receive thee1 when the

 world doth cast thee off1 if thou      
heartily cast off the world for         
him4--,oh what a solace is it to the    
soul1 to be driven clearly from the     
world to ,god1 and there to be exercised
 in that sacred love1 which will        
accompany us to the world of love6      
,direct4 ,,viii4 ,labour for the truest 
and fullest conceptions of the goodness 
and excellencies of ,god1 which are his 
amiableness2 and abhor all              
misrepresentations of him as            
unlovely4--,that which is apprehended as
 unlovely cannot be loved2 and that     
which is apprehended as evil1 is        
apprehended as unlovely4 ,therefore1 it 
is the grand design of ,satan to hide   
,god's goodness1 and misrepresent him as
 evil3 not to deny him to be good in    
himself1 for in that he hath no hope to 
be believed2 but to persuade men that he
 is not good to them1 or to make them   
forget or overlook his goodness4 ,not to
 persuade them that ,god is evil in     
himself2 but that he is evil to them1 by

 restraining them from their beloved    
sins1 and hating them as sinners1 and   
resolving to damn them if they go on    
impenitently4 ,this1 which is part of   
the goodness of ,god1 he maketh them    
believe is evil1 by engaging them in a  
way and interest1 which he knoweth that 
,god is engaged against1 and enticing   
them under the strokes of his justice4  
,and he tempteth believers themselves to
 poor1 diminutive1 unworthy thoughts of 
the goodness and mercifulness of ,god1  
and to continual apprehensions of his   
wrath and terrors4 ,and if he can make  
them believe that ,god is their enemy1  
and think of him only as a consuming    
fire1 how little are they like to love  
him6 ,if christians knew how much of the
 devil's malice against ,god and them   
doth exercise itself in this1 to make   
,god appear to man unlovely1 they would 
more studiously watch against such      
misrepresentations1 and fly from them   
with greater hatred4#aaf ,not that we   
must first1 by the advice of arrogant   

reason1 and self-love1 as some do1 draw 
a false description of goodness and     
amiableness in our minds1 and make that 
the measure of our judgment of ,god1 his
 nature1 attributes1 and decrees2 nor   
take his goodness to be only his        
suitableness to our opinions1 wills1 and
 interest4 ,but we must take out from   
the word and works of ,god1 that true   
description of his goodness which he    
hath given of himself1 and expunge out  
of our conceits whatsoever is contrary  
to it4 ,think of ,god's goodness in     
proportion with his other               
attributes4--,o my soul1 how unequally  
hast thou thought of ,god6 ,thou easily 
believest that his power is omnipotence1
 and that1 his knowledge is omniscience2
 but of his goodness1 how narrow and    
poor are thy conceivings6 as if it were 
nothing to his power and knowledge4 ,how
 oft hast thou been amazed in the       
consideration of his greatness1 and how 
seldom affected with the apprehensions  
of his goodness6 ,thou gratifiest him   

that would have thee believe and tremble
 as he doth himself1 and not him that   
would have thee believe and love4 ,how  
oft hast thou suffered the malicious    
enemy to accuse ,god to thee1 and make  
thee believe that he is a hater of man1 
and hateful to a man1 or a hater of     
thee1 that he might make thee hate him6 
,how oft hast thou suffered him to draw 
in thy thoughts a false representation  
of thy dearest ,lord1 and show him to   
thee as in that unlovely shape6 ,how oft
 have thy conceptions dishonoured and   
blasphemed his love and goodness1 while 
thou hast seemed to magnify his         
knowledge and his power6 ,think of him  
now as love itself1 as fuller of        
goodness than the sea of water1 or the  
sun of light4 ,love freely and boldly1  
without the stops of suspicions and     
fears1 where thou art sure thou canst   
never love enough2 and if all the love  
of men and angels were united in one    
flame1 they could never love too much1  
or come near the proportion of the      

glorious goodness which they love6 ,cast
 thyself boldly into this ocean of      
delights4 ,though the narrowness of thy 
own capacity confine thee1 yet1 as there
 are no bounds in the object of thy     
love1 let not false1 unbelieving        
thoughts confine thee4 ,oh that ,i were 
all eye1 to see the glorious amiableness
 of my ,god6 ,oh that ,i were all love1 
that ,i might be filled with his        
goodness6 ,oh that all the passions of  
my soul were turned into this holy      
passion6 ,oh that all my fears1 and     
cares1 and sorrows1 were turned into    
love6 and that all the thoughts that    
confusedly crowd in upon me and molest  
me1 were turned into this one incessant 
thought1 of the infinite goodness of my 
,god6 ,oh that all my tears and         
groanings1 yea1 and all my other mirth  
and pleasures1 were turned into the     
melodious songs of love6 and that the   
pulse1 and voice1 and operations of     
love1 were all the motion of my soul6   
,surely in heaven it will be so1 though 

it is not to be expected here4  ,direct4
 ,,ix4 ,the great means of promoting    
love to ,god1 is duly to behold him in  
his appearances to man1 in the ways of  
nature1 grace1 and glory4 ,first1       
therefore1 learn to understand and      
improve his appearances in nature1 and  
to see the ,creator in all his works1   
and by the knowledge and love of them to
 be raised to the knowledge and love of 
him4--,though sin hath so disabled us to
 the due improvement of these           
appearances of ,god in nature1 that     
grace must restore us1 before we can do 
it effectually and acceptably2 yet      
objectively nature is still the same in 
substance1 and affordeth us much help to
 the knowledge and love of ,god4 ,he    
knoweth nothing of the world aright1    
that knoweth not ,god in it1 and by it4 
,some note that the greatest students in
 nature are not usually the best        
proficients in grace2 and that          
philosophers and physicians are seldom  
great admirers of piety2 but this is to 

judge of the wise by the foolish1 and to
 impute the ignorance and impiety of    
some1 to others that abhor it4          
,doubtless he is no philosopher1 but a  
fool1 that seeth not and admireth not   
the ,creator in his works4 ,indeed if a 
man do wholly give himself to know the  
shape and form of letters1 and to write 
them curiously1 or cut them in brass or 
stone1 or to print them1 and not to     
understand their significations or use1 
no wonder if he be ignorant of the arts 
and sciences1 which those letters well  
understood would teach him2 such a man  
may be called an engraver1 a scrivener1 
a printer1 but not a scholar3 and no    
better can the atheist be called a      
philosopher or learned man1 that denieth
 the most wise ,almighty ,author1 while 
he beholdeth his works1 when the nature 
and name of ,god is so plainly engraven 
upon them all4 ,it is a great part of a 
christian's daily business1 to see and  
admire ,god in his works1 and to use    
them as steps to ascend by to himself4  

,psal4 cxi4 #b-d1 ,the works of the     
,lord are great1 sought out of all them 
that have pleasure therein4 ,his work is
 honourable and glorious3 and his       
righteousness endureth for ever4 ,he    
hath made his wonderful works to be     
remembered4 ,psal4 cxliii4 #e1 ,i       
meditate on all thy works2 ,i muse on   
the work of thy hands4 ,psal4 lxxvii4   
#ab1 ,i will meditate also of all thy   
work1 and talk of thy doings4 ,psal4    
xcii4 #d1 #f1 ,for thou1 ,lord1 hast    
made me glad through thy work2 ,i will  
triumph in the works of thy hands4 ,a   
brutish man knoweth not2 neither doth a 
fool understand this4 ,as the praising  
of ,god's works1 so the observing of    
,god in his works1 is much of the work  
of a holy soul4 ,psal4 cxlv4 #c-g1 #aj1 
#ag1 ,great is the ,lord1 and greatly to
 be praised2 and his greatness is       
unsearchable4 ,one generation shall     
praise thy works to another1 and shall  
declare thy mighty acts4 ,i will speak  
of the glorious honour of thy majesty1  

and of thy wondrous works4 ,and men     
shall speak of the might of thy terrible
 acts2 and ,i will declare thy          
greatness4 ,they shall abundantly utter 
the memory of thy great goodness1 and   
shall sing of thy righteousness4 ,all   
thy works shall praise thee1 ,o ,lord2  
and thy saints shall bless thee4 ,the   
,lord is righteous in all his ways1 and 
holy in all his works4 ,rom4 i4 #ai1    
#bj1 ,that which may be known of ,god is
 manifest to them2 for ,god hath showed 
it unto them4 ,for the invisible things 
of him from the creation of the world   
are clearly seen1 being understood by   
the things that are made1 even his      
eternal power and ,godhead2 so that they
 are without excuse4 ,if we converse in 
the world as believers or rational      
creatures ought1 we should as oft as    
,david repeat those words1 ,psal4 cvii4 
,o that men would praise the ,lord for  
his goodness1 and for his wondrous works
 to the children of men6 ,and let them  
sacrifice the sacrifices of             

thanksgiving1 and declare his works with
 rejoicing4 ,they that go down to the   
sea in ships1 that do business in great 
waters2 these see the works of the      
,lord1 and his wonders in the deep1 ver4
 #ba-bd4 ,but this is a subject fitter  
for a volume 7of physics theologically  
handled7 than for so short a touch4     
,what an excellent book is the visible  
world for the daily study of a holy     
soul6 ,light is not more visible to the 
eye in the sun1 than the goodness of    
,god is in it and all the creatures to  
the mind4 ,if ,i love not ,god1 when all
 the world revealeth his loveliness1 and
 every creature telleth me that he is   
good1 what a blind and wicked heart have
 ,i6 ,o wonderful wisdom1 and goodness1 
and power which appeareth in every thing
 we see6 in every tree1 and plant1 and  
flower2 in every bird1 and beast1 and   
fish2 in every worm1 and fly1 and       
creeping thing2 in every part of the    
body of man or beast1 much more in the  
admirable composure of the whole2 in the

 sun1 and moon1 and stars1 and meteors2 
in the lightning and thunder1 the air   
and winds1 the rain and waters1 the heat
 and cold1 the fire and the earth1      
especially in the composed frame of all1
 so far as we can see them set together2
 in the admirable order and co-operation
 of all things2 in their times and      
seasons1 and the wonderful usefulness of
 all for man4 ,o how glorious is the    
power1 and wisdom1 and goodness of ,god1
 in all the frame of nature6 ,every     
creature silently speaks his praise1    
declaring him to man1 whose office is1  
as the world's high priest1 to stand    
between them and the great ,creator1 and
 expressly offer him the praise of all4 
,psal4 viii4 #c-f1 #i1 ,when ,i consider
 the heavens1 the work of thy fingers1  
the moon and the stars1 which thou hast 
ordained2 what is man1 that thou art    
mindful of him8 and the son of man1 that
 thou visitest him8 ,for thou hast made 
him a little lower than the angels1 and 
hast crowned him with glory and honour4 

,thou madest him to have dominion over  
the works of thy hands2 thou hast put   
all things under his feet4 ,o ,lord1 our
 ,lord1 how excellent is thy name in all
 the earth6 ,oh that men would praise   
the ,lord for his goodness1 and declare 
his wondrous works to the children of   
men6 ,the earth is full of the goodness 
of the ,lord1 ,psal4 xxxiii4 #e-i4 ,read
 ,psal4 lxv4 ,thus love ,god as         
appearing in the works of nature4       
,direct4 ,x4 ,study to know ,god as he  
appeareth more clearly to sinners in his
 goodness in the works of grace2        
especially in his ,son1 his covenant1   
and his saints1 and there to love him1  
in the admiration of his love4--,here   
love hath made itself an advantage of   
our sin and unworthiness1 of our        
necessities and miseries1 of the law and
 justice1 and the flames of hell4 ,the  
abounding of sin and misery hath        
glorified abounding grace2 that grace   
which fetcheth sons for ,god from among 
the voluntary vassals of the devil1     

which fetcheth children of light out of 
darkness1 and living souls from among   
the dead1 and heirs for heaven from the 
gates of hell2 and brings us as from the
 gallows to the throne4 #a4 ,a believing
 view of the nature1 undertaking1 love1 
obedience1 doctrine1 example1           
sufferings1 intercession1 and kingdom of
 ,jesus ,christ1 must needs inflame the 
believer's heart with an answerable     
degree of the love of ,god4 ,to look on 
a ,christ and not to love ,god1 is to   
have eyes and not to see1 and to        
overlook him while we seem to look on   
him4 ,he is the liveliest image of      
,infinite ,goodness1 and the messenger  
of the most unsearchable1 astonishing   
love1 and the purchaser of the most     
invaluable benefits that ever were      
revealed to the sons of men4 ,our       
greatest love must he kindled by the    
greatest revelations and communications 
of the love of ,god4 ,and greater love  
hath no man than this1 that a man lay   
down his life for his friends1 ,john xv4

 #ac4 ,that is1 men have no dearer and  
clearer a way to express their love to  
their friends2 but that love is         
aggravated indeed1 which will express   
itself as far for enemies4 ,but ,god    
commendeth his love toward us1 in that1 
while we were yet sinners1 ,christ died 
for us4 ,and if1 when we were enemies1  
we were reconciled to ,god by the death 
of his ,son1 much more1 being           
reconciled1 we shall be saved by his    
life1 ,rom4 v4 #h1 #aj4 ,steep1 then1   
that stiff and hardened heart in the    
blood of ,christ1 and it will melt3 come
 near1 with ,thomas1 and by the passage 
of his wounds get near unto his heart1  
and it will change thy unkind1          
unthankful heart into the very nature of
 love4 ,christ is the best teacher of   
the lesson of love that ever the world  
had2 who taught it not only by his      
words1 but by his blood1 by his life1   
and by his death3 if thou canst not     
learn it of him thou canst never learn  
it4 ,love is the greatest commander of  

love1 and the most effectual argument   
that can insuperably constrain us to it3
 and none ever loved at the measure and 
rates that ,christ hath loved4 ,to stand
 by such a fire is the way for a        
congealed heart to melt1 and the coldest
 affections to grow warm4 ,a lively     
faith still holding ,christ1 the glass  
of infinite love and goodness1 before   
our faces1 is the greatest lesson in the
 art of love4  #b4 ,behold ,god also in 
his covenant of grace1 which he hath    
made in ,christ4 ,in that you may see   
such sure1 such great and wonderful     
mercies1 freely given out to a world of 
sinners1 and to yourselves among the    
rest1 as may afford abundant matter for 
love and thankfulness to feed on while  
you live4 ,there you may see how loth   
,god is that sinners should perish2 how 
he delighteth in mercy2 and how great   
and unspeakable that mercy is4 ,there   
you may see an act of pardon and        
oblivion granted upon the reasonable    
condition of believing1 penitent        

acceptance1 to all mankind2 the sins    
that men have been committing many years
 together1 their wilful1 heinous1       
aggravated sins1 you may there see      
pardoned by more aggravated mercy2 and  
the enemies of ,god reconciled to him1  
and condemned rebels saved from hell1   
and brought into his family1 and made   
his sons4 ,oh what an image of the      
goodness of ,god is apparent in the     
tenor of his word and covenant6         
,holiness and mercy make up the         
whole--they are expressed in every leaf 
and line6 ,the precepts1 which seem too 
strict to sinners1 are but the perfect  
rules of holiness and love1 for the     
health and happiness of man4 ,what      
loveliness did ,david find in the law   
itself6 and so should we1 if we read it 
with his eyes and heart3 it was sweeter 
to him than honey2 he loved it above    
gold1 ,psal4 cxix4 #abg2 and1 ver4 #ig1 
he crieth out1 ,o how ,i love thy law6  
it is my meditation all the day4 ,and   
must not the ,lawgiver then be much more

 lovely1 whose goodness here appeareth  
to us8 ,good and upright is the ,lord2  
therefore will he teach sinners in the  
way1 ,psal4 xxv4 #h4 ,i will delight    
myself in thy commandments1 which ,i    
have loved3 my hands also will ,i lift  
up to thy commandments1 which ,i have   
loved2 and ,i will meditate in thy      
statutes1 ,psal4 cxix4 #dg1 #dh4 ,how   
delightfully then should ,i love and    
meditate on the blessed ,author of this 
holy law6 ,but how can ,i read the      
history of love1 the strange design of  
grace in ,christ1 the mystery which the 
angels desirously pry into1 the promises
 of life to lost and miserable sinners1 
and not feel the power of love transform
 me8 ,behold1 with what love the ,father
 hath loved us1 that we should be called
 the sons of ,god1 #a ,john iii4 #a4    
,how doth ,god shed abroad his love upon
 our hearts1 but by opening to us the   
superabundance of it in his word1 and   
opening our hearts by his ,spirit to    
perceive it8 ,oh when a poor sinner that

 first had felt the load of sin1 and the
 wrath of ,god1 shall feelingly read or 
hear what mercy is tendered to him in   
the covenant of grace1 and hear         
,christ's messengers tell him1 from     
,god1 that all things are now ready2 and
 therefore invite him to the heavenly   
feast1 and even compel him to come in1  
what melting love must this affect the  
sinner's heart with6 ,when we see the   
grant of life eternal sealed to us by   
the blood of ,christ1 and a pardoning1  
justifying1 saving covenant1 so freely  
made and surely confirmed to us1 by that
 ,god whom we had so much offended1 oh  
what an incentive is here for love6     
,when ,i mention the covenant ,i imply  
the sacraments1 which are but its       
appendants or confirming seals1 and the 
investing the believer solemnly with its
 benefits4 ,but in these ,god is pleased
 to condescend to the most familiar     
communion with his church1 that love and
 thankfulness might want no helps4      
,there it is that the love of ,god in   

,christ applieth itself most closely to 
particular sinners2 and the meat or     
drink will be sweet in the mouth1 which 
was not sweet to us on the table at all4
 ,oh how many a heart hath this         
affected6 ,how many have felt the       
stirrings of that love1 which before    
they felt not1 when they have seen      
,christ crucified before their eyes1 and
 have heard the minister1 in his name   
and at his command1 bid them take1 and  
eat1 and drink2 commanding them not to  
refuse their ,saviour1 but take him and 
the benefits of his blood as their own2 
assuring them of his good-will and      
readiness to forgive and save them4  #c4
 ,behold also the loveliness of ,god in 
his holy ones1 who bear his image1 and  
are advanced by his love and mercy4 ,if 
you are christians indeed1 you are      
taught of ,god to love his servants1 and
 to see an excellency in the saints on  
earth1 and make them the people of your 
delight1 ,psal4 xvi4 #a1 #b2 #a ,thess4 
iv4 #i4 ,and this must needs acquaint   

you with the greater amiableness1 in the
 most holy ,god1 that made them holy4   
,oh how oft have the feeling and        
heavenly prayers of lively believers    
excited those affections in me which    
before ,i felt not6 ,how oft have ,i    
been warmed with their heavenly         
discourse6 ,how amiable is that holy1   
heavenly disposition and conversation   
which appeareth in them6 ,their faith1  
their love1 their trust in ,god1 their  
cheerful obedience1 their hatred of sin1
 their desire of the good of all1 their 
meekness and patience2 how much do these
 advance them above the ignorant1       
sensual1 proud1 malignant1 and ungodly  
world6 ,how good then is that ,god that 
makes men good6 ,and how little is the  
goodness of the best of men1 compared to
 his unmeasurable goodness6 ,whenever   
your converse with holy men stirs up    
your love to them1 rise by it presently 
to the ,god of saints1 and let all be   
turned to him that giveth all to them   
and to you4  ,and as the excellency of  

the saints1 so their privilege and great
 advancement1 should show you the       
goodness of ,god1 that doth advance     
them4 ,as oft as thou seest a saint1 how
 poor and mean in the world soever1 thou
 seest a living monument of the abundant
 kindness of the ,lord4 ,thou seest a   
child of ,god1 a member of ,christ1 an  
heir of heaven4 ,thou seest one that    
hath all his sins forgiven him1 and is  
snatched as a brand out of the fire1 and
 delivered from the power of ,satan1 and
 translated into the kingdom of ,christ4
 ,thou seest one for whom ,christ hath  
conquered the powers of hell2 and one   
that is freed from the bondage of the   
flesh2 and one that1 of the devil's     
slave1 is made a priest1 to offer up the
 sacrifices of praise to ,god4 ,thou    
seest one that hath the ,spirit of ,god 
within him2 and one that hath daily     
intercourse with heaven1 and audience   
with ,god1 and is dearly beloved by him 
in ,christ4 ,thou seest in flesh a      
companion of angels1 and one that hath  

the divine nature1 and must shortly be  
above the stars in glory1 and must be   
with ,christ1 and must love and magnify 
,god for ever4 ,and is not the          
amiableness of ,god apparent1 in such   
mercy bestowed upon sinful man8 ,and    
should we not now begin to admire him in
 his saints1 and glorify him in         
believers1 who will come with thousands 
of his angels1 to be glorified and      
admired in them at the last8 #b ,thess4 
#a4 #aj4 ,oh the abundant deliverances1 
preservations1 provisions1              
encouragements1 which all his servants  
receive from ,god6 ,who ever saw the    
just forsaken1 even while they think    
themselves forsaken8 ,for the ,lord     
loveth judgment1 and forsaketh not his  
saints2 they are preserved for ever4    
,the law of his ,god is in his heart2   
none of his steps shall slide4 ,mark the
 perfect man1 and behold the upright2   
for the end of that man is peace1 ,psal4
 xxxvii4 #be1 #bh1 #ca1 #cg4 ,precious  
in the sight of the ,lord is the death  

of his saints1 ,psal4 cxvi4 #ae4 ,ye    
that love the ,lord1 hate evil3 he      
preserveth the souls of his saints2 he  
delivereth them out of the hand of the  
wicked4 ,light is sown for the          
righteous1 and gladness for the upright 
in heart1 ,psal4 xcvii4 #aj1 #aa4 ,o    
love the ,lord all his saints6 for the  
,lord preserveth the faithful1 and      
plentifully rewardeth the proud doer1   
,psal4 xxxi4 #bc4  ,direct4 ,,xi4       
,insist not so much on your desires     
after vision1 as to undervalue the lower
 apprehensions of faith2 but love ,god  
by the way of faith1 as in order to the 
love of intuition4  ,we are exceeding   
apt to be over-desirous of sight2 and to
 take nothing as an object fit to affect
 us1 which sense perceiveth not4 ,when  
we have the surest evidence of the truth
 of things unseen1 it hardly satisfieth 
us1 unless we may see or feel4 ,and     
hereupon1 our love to ,god is hindered2 
while we think of him as if he were not1
 or take the apprehensions of faith as  

if they were uncertain1 and little      
differed from a dream4 ,yea1 it proveth 
the ground of most dangerous temptations
 to infidelity itself4 ,while we take   
that knowledge which we have of ,god1 in
 the way of faith1 the love and         
communion which is exercised thereby1 to
 be as nothing2 we are next tempted to  
think1 that there is no true knowledge  
of ,god1 and communion with him1 to be  
attained4 ,and when we have been        
searching and striving long1 and find   
that we can reach no more1 we are       
tempted to think1 that the soul of man  
is made but as the beasts1 for present  
things1 and is incapable of those higher
 things which are revealed in the       
gospel2 and that if it were indeed a    
life to come1 and man were made to enjoy
 his ,god1 we should get nearer to him  
than we are1 and know him more1 and love
 him better4--,but is it nothing1 ,o    
presumptuous soul1 to see ,god in a     
glass1 in order to a nearer sight8 ,is  
it nothing to have the heavenly         

,jerusalem described and promised to    
thee1 unless thou see it and possess it8
 ,wilt thou travel to no place1 but what
 thou seest all the way8 ,wouldst thou  
have no difference betwixt earth and    
heaven8 ,what canst thou have more in   
heaven1 than immediate intuition8       
,wouldst thou have no life of trial1 in 
the obedience of faith1 before the life 
of fruition and reward8 ,or canst thou  
think that a life of sight and sense is 
fit for trial and preparation1 to show  
who is meet for the rewarding life8     
,unthankful soul6 ,compare thy state    
with that of brutes3 is it nothing for  
thee to know thy ,maker in the works of 
his creation and providence1 and in the 
revelations of grace1 and the belief of 
promised immortality1 unless thou       
presently see him in his glory2 when    
these thy fellow-creatures know him not 
at all8 ,compare thyself now1 with      
thyself as heretofore1 in the days of   
thy ignorance and carnality4 ,hadst thou
 then any such knowledge of ,god1 as    

thou now undervaluest8 or any such      
communion with him1 as thou now         
accountest next to none8 ,when the light
 first shined in thine eyes1 and thou   
hadst first experience of the knowledge 
of ,god1 thou thoughtest it something1  
and rejoicedst in the light3 if then    
thou couldst have suddenly attained but 
to so much as thou hast now attained1   
wouldst thou have called it nothing8    
,would it not have seemed a greater     
treasure to thee1 than to have known    
both the ,indies as thine own8 ,o be not
 unthankful for the little which thou   
hast received1 when ,god might have shut
 thee out in that darkness which the    
greatest part of the world lieth in1 and
 have left thee to thyself1 to have     
desired no higher knowledge1 than such  
as may feed thy fancy1 and pride1 and   
lust4 ,art thou so far drowned in flesh 
and sense1 as to take intellectual      
apprehensions for dreams1 unless thy    
sense may see and feel8 ,wilt thou take 
thy soul1 thyself for nothing1 because  

thou art not to be seen or felt8 ,shall 
no subjects honour and obey their king1 
but they that have seen his court and   
him8 ,desire the fullest and the nearest
 sight1 the purest and the strongest    
love2 and desire and spare not the life 
where all this will be had3 but take    
heed of being too hasty with ,god1 and  
unthankful for the mercies of the way4  
,know better the difference betwixt thy 
travel and thy home2 and know what is   
fit for passengers to expect4 ,humbly   
submit to an obedient waiting in a life 
of faith2 and make much of the testament
 of ,christ1 till thou be at age to     
possess the inheritance4 ,thou must     
live1 and love1 and run1 and fight1 and 
conquer1 and suffer by faith1 if ever   
thou wilt come to see and to possess the
 crown4  ,direct4 ,,xii4 ,it is a       
powerful means to kindle the love of    
,god in a believer1 to foresee by faith 
the glory of heaven1 and what ,god will 
be there to his saints for              
ever4#aag--;,and thus to behold ,god in 

his glory1 is the use of grace4 ,though 
the manner of knowing him thus by faith1
 be far short of what we there expect1  
yet it is the same ,god and glory that  
now we believe1 which then we must more 
openly behold4 ,and therefore1 as that  
apprehension of love will inconceivably 
excel the highest which can be here     
attained2 so the forethoughts of that   
doth excel all other arguments and means
 to affect us here2 and will raise us as
 high as means can raise us4 ,the       
greatest things1 and greatest interest  
of our souls1 being there1 will greatly 
raise us to the love of ,god1 if any    
thing will do it3 to foresee how near   
him we shall be ere long2 and what a    
glorious proof we shall have of his good
 will2 and how our souls will be        
ravished everlastingly with his love6   
,to think what hearts the blessed have  
that see his glory1 and live with       
,christ6 how full of love they are6 and 
what a delight it is to them thus to    
love6 must needs affect the heart of a  

believer4--,lift up thy head1 poor      
drowsy sinner6 look up to heaven1 and   
think where thou must live for ever6    
,think what the holy ones of ,god are   
doing6 ,do they love ,god1 or do they   
not8 ,must it not then be thy life and  
work for ever8 ,and canst thou forbear  
to love him now1 that is bringing thee  
to such a world of love8 ,thou wouldst  
love him more1 that would give thee     
security to possess a kingdom which thou
 never sawest1 than him that giveth thee
 but some toy in the hand4 ,and let it  
not seem too distant to affect thee3 the
 time is as nothing till thou wilt be   
there3 thou knowest not but thou mayst  
be there this night4 ,there thou shalt  
see the ,maker of the worlds1 and know  
the mysteries of his wondrous works4    
,there thou shalt see thy blessed ,lord1
 and feel that love which thou readest  
of in the gospel1 and enjoy the fruits  
of it for ever4 ,there thou shalt see   
him that suffered for thee1 and rose    
again1 whom angels see and worship in   

his glory4 ,thou shalt see there a more 
desirable sight1 than those that saw him
 heal the blind1 and lame1 and sick1 and
 raise the dead2 or those that saw him  
in his transfiguration2 or those that   
saw him on the cross1 or after his      
resurrection2 or than ,stephen saw when 
he was stoned2 or ,paul when he was     
converted2 yea1 more than it is like he 
saw when he was in his rapture1 in the  
third heavens6 ,o who can think         
believingly on the life which we must   
there shortly live1 the glory which we  
must see1 the love which we must        
receive1 and the love which we must     
exercise1 and not feel the fire begin to
 flame1 and the glass in which we see   
the ,lord become a burning-glass to our 
affections6--,christ and heaven are the 
books which we must be often reading2   
the glasses in which we must daily gaze1
 if ever we will be good proficients and
 practitioners in the art of holy love4 
,direct4 ,,xiii4 ,exercise your souls so
 frequently and diligently in this way  

of love1 that the method of it may be   
familiar to you1 and the means and      
motives still at hand1 and you may      
presently be able to fall into the way1 
as one that is well acquainted with it1 
and may not be distracted and lost in   
generals1 as not knowing where to fix   
your thoughts4--,i know no methods alone
 will serve to raise the dead1 and cause
 a carnal1 senseless heart to love the  
,lord4 ,but ,i know that many honest    
hearts1 that have the spirit of love    
within them1 have great need to be      
warned1 that they quench not the        
,spirit2 and great need to be directed  
how to stir up the grace which is given 
them3 and that many live a more dull1 or
 distracted1 uncomfortable life1 than   
they would do1 if they wanted not skill 
and diligence4 ,the soul is most        
backward to this highest work1 and      
therefore hath the greater need of      
helps3 and the best have so much need as
 that it is well if all will serve to   
keep up loving and grateful thoughts of 

,god upon their minds4 ,and when every  
trade1 and art1 and science1 requireth  
diligence1 exercise1 and experience1 and
 all are bunglers at it at the first1   
can we reasonably think that we are like
 to attain any high degrees1 with       
slight1 and short1 and seldom thoughts8 
,direct4 ,,xiv4 ,yet let not weak-headed
 or melancholy persons set themselves on
 those methods or lengths of meditation1
 which their heads cannot bear2 lest the
 tempter get advantage of them1 and     
abate their love1 by making religion    
seem a torment to them2 but let such    
take up with shorter1 obvious           
meditations1 and exercise their love in 
an active1 obediential way of           
living4--,that is the best physic that  
is fitted to the patient's strength and 
case3 and that is the best shoe that is 
meetest for the foot1 and not that which
 is the biggest or the finest4 ,it is a 
great design of ,satan1 to make all     
duties grievous and burdensome to us2   
and thereby to cast us into continual   

pain1 and fear1 and trouble1 and so     
destroy our delight in ,god1 and        
consequently1 our love4 ,therefore      
pretend not to disability for carnal    
unwillingness and laziness of mind2 but 
yet mar not all by grasping at more than
 you are able to bear4 ,take on you as  
you are able1 and increase your work1 if
 ,god increase your strength4 ,if a     
melancholy person crack his brain with  
immoderate1 unseasonable endeavours1 he 
will but disable himself for all4       
,direct4 ,,xv4 ,keep clear1 and hold    
fast the evidences of thy sincerity1    
that thou mayst perceive thy interest in
 the love of ,god1 and resist the       
temptations which would hide his love to
 thee1 and cause thee to doubt of it1 or
 deny it4--,satan hath not his end when 
he hath troubled thee1 and robbed thee  
of thy peace and comfort2 it is worse   
that he is seeking to effect by this3   
his malice is more against ,god1 than   
against thee2 and more against ,god and 
thee1 in this point of love1 than in any

 other grace or duty4 ,he knoweth that  
,god esteemeth this most2 and he knoweth
 if he could kill thy love1 he kills thy
 soul4 ,and he knoweth how natural it is
 to man1 to love those that love him1   
and hate those that hate him1 be they   
never so excellent in themselves4 ,and  
therefore1 if he can persuade thee into 
despair1 and to think that ,god hateth  
thee1 and is resolved to damn thee1 he  
will not despair of drawing thee to hate
 ,god4 ,or if he do but bring thee to   
fear that he loveth thee not1 he will   
think accordingly to abate thy love4 ,i 
know that a truly gracious soul keepeth 
up its love1 when it loseth its         
assurance2 and mourneth1 and longeth1   
and seeketh in love1 when it cannot     
triumph and rejoice in love3 but yet    
there are some prints left on the heart1
 of its former apprehensions of the love
 of ,god3 and such souls exceedingly    
disadvantage themselves as to the       
exercises of love1 and make it a work of
 wondrous difficulty4 ,oh6 it will      

exceedingly kindle love1 when we can see
 ,god's surest love-tokens in our       
hearts1 and look to the promises1 and   
say1 ,they are all mine2 and think of   
heaven1 as that which shall certainly be
 our own3 and can say with ,thomas1 ,my 
,lord1 and my ,god3 and with ,paul1 that
 ,the life which ,i live in the flesh1  
,i live by the faith of the ,son of     
,god1 that loved me1 and gave himself   
for me4 ,denial of our grace may seem to
 be humility1 but it tendeth to         
extinguish love and gratitude4  ,but1   
you will say1 ,i must avoid             
soul-delusion and pharisaical           
ostentation on the other side2 and few  
reach assurance2 how then should we keep
 up the love of ,god8  ,sidenote3 ,signs
 of the love of ,god4  ,answ4 #a4       
,though ,i am not come to the point of  
trying and discerning grace1 ,i shall   
give you this much help in the way1     
because it is so useful to the exercises
 of love4 7#a47 ,if you have not        
enjoying1 delighting love1 yet try      

whether you have not desiring1 seeking  
love4 ,love appeareth as truly in       
desiring and seeking good as in         
delighting in it4 ,poor men show their  
love of the world1 by desiring and      
seeking it1 as much as rich men do in   
delighting in it4 ,what is it that you  
most desire and seek8 7#b47 ,or if this 
be so weak that you scarce discern it1  
do you not find a mourning and lamenting
 love8 ,you show that you loved your    
money1 by mourning when you lose it2 and
 that you loved your friend by grieving 
for his death1 as well as by delighting 
in him while he lived4 ,if you heartily 
lament it as your greatest unhappiness  
and loss1 when you think that ,god doth 
cast you off1 and that you are void of  
grace1 and cannot serve and honour him  
as you would1 this shows you are not    
void of love4 7#c47 ,if you feel not    
that you love him1 do you feel that you 
would fain love him1 and that you love  
to love him8 ,if you do so1 it is a sign
 that you do love him8 ,when you do not 

only desire to find such an evidence of 
salvation in you1 but when you desire   
love itself1 and love to love ,god4 ,had
 you not rather have a heart to love him
 perfectly1 than to have all the riches 
in the world8 ,had you not rather live  
in the love of ,god1 if you could reach 
it1 than to live in any earthly         
pleasure8 ,if so1 be sure he hath your  
hearts4 ,the will is the love1 and the  
heart2 if ,god have your will he hath   
your heart and love4 7#d47 ,what hath   
your hearts if he have them not8 ,is    
there any thing that you prefer and seek
 before him1 and that you had rather    
have than him8 ,can you be content      
without him1 and let him go1 in exchange
 for any earthly pleasure8 ,if not1 it  
is a sign he hath your hearts4 ,you love
 him savingly if you set more by nothing
 else than by him4 7#e47 ,do you love   
his holy image in his word8 ,do you     
delight and meditate in his law8 ,psal4 
i4 #b4 ,is it in your hearts8 ,psal4 xl4
 #h4 ,or do you pray1 ,incline my heart 

unto thy testimonies8 ,psal4 cxix4 #cf4 
,if you love ,god's image in his word1  
7the wisdom and holiness of it17 you    
love ,god4 7#f47 ,do you love his image 
on his children8 ,if you love them for  
their heavenly wisdom and holiness1 you 
so far love ,god4 ,he that loveth the   
candle for its light1 doth love the     
light itself and the sun3 he that loveth
 the wise and holy1 for their wisdom and
 holiness1 doth love wisdom and holiness
 themselves4 ,the word and the saints   
being more in the reach of our sensible 
apprehensions1 than ,god himself is1 we 
ordinarily feel our love to them1 more  
sensibly than our love to ,god2 when    
indeed it is ,god1 in his word and      
servants1 that we love1 #a ,john iii4   
#ad2 ,psal4 xv4 #d4 7#g47 ,though for   
want of assurance you feel not the      
delights of love1 have you not a heart  
that would delight in it1 more than in  
all the riches of the world1 if you     
could but get assurance of your         
interest8 ,would it not comfort you more

 than any thing1 if you could be sure he
 loveth you1 and could perfectly love   
him and obey him8 ,if so1 it is not for 
want of love that you delight not in    
him1 but for want of assurance4 ,so that
 if ,god have thy heart1 either in a    
delighting love1 or a seeking and       
desiring1 or a lamenting1 mourning love1
 he will not despise it or reject it4   
,he is nigh to them that be of a broken 
heart1 ,psal4 xxxiv4 #ah4 ,a broken and 
contrite heart is his sacrifice1 which  
he will not despise1 ,psal4 li4 #ag4    
,the good ,lord will have mercy on every
 one that prepareth their hearts to seek
 him1 though they do it not according to
 the preparation of the sanctuary1 #b   
,chron4 xxx4 #ah1 #ai4 ,by these        
evidences1 you may discern the sincerity
 of love in small degrees3 and so you   
may make love the occasion of more love1
 by discerning that goodness of ,god    
which is manifested to you in the least4
  #b4 ,but suppose you cannot yet attain
 assurance2 neglect not to improve that 

goodness and mercy of ,god which he     
revealeth to you in the state that you  
are in4 ,love him1 but as ,infinite     
,goodness should be loved1 who so loved 
the world as to give his only begotten  
,son1 that whosoever believeth in him   
should not perish1 but have everlasting 
life1 ,john iii4 #af4 ,love him1 as the 
most blessed and merciful ,god1 who made
 you and all things1 and hath given to  
the world a universal pardon1 on        
condition of their penitent acceptance1 
and offereth them everlasting life1 and 
all this purchased by the blood of      
,christ4 ,love him1 as one that offereth
 you reconciliation1 and entreateth you 
to be saved3 and as one that delighteth 
not in the death of the wicked1 but     
rather that they turn and live3 and as  
one that would have all men to be saved1
 and come to the knowledge of the truth1
 though he will save none but the       
penitent1 that do acknowledge the truth4
 ,and when you love him sincerely on    
these accounts1 you will have the       

evidence of his special love to you4    
,direct4 ,,xvi4 ,improve thy sense of   
natural and friendly love1 to raise thee
 to the love of ,god4--,when thou seest 
or feelest what love a parent hath to   
children1 and a husband to a wife1 or a 
wife to a husband1 or faithful friends  
to one another2 think then1--,what love 
do ,i owe to ,god6 ,oh how              
inconsiderable is the loveliness of a   
child1 a wife1 a friend1 the best of    
creatures1 in comparison of the         
loveliness of ,god6 ,unworthy soul6     
canst thou love a drop of goodness in   
thy friend2 and canst thou not love the 
ocean of goodness in thy ,god8 ,is a    
spark in the creature more amiable than 
the fire that kindled it8 ,thou canst   
love thy friend for all his blemishes1  
his ignorance1 his passions1 and        
manifold imperfections3 and canst thou  
not love thy ,god1 who hath none of     
these1 nor any thing to discourage or   
damp thy love8 ,thou lovest1 and        
deservedly lovest thy friend1 because he

 loveth thee1 and deals friendly with   
thee3 but oh how much greater is the    
love of ,god6 ,did ever friend love thee
 as he hath loved thee8 ,did ever friend
 do for thee as he hath done8 ,he gave  
thee thy being1 thy daily safety1 and   
all the mercies of thy life6 ,he gave   
thee his ,son1 his ,spirit1 and his     
grace6 ,he pardoned thy sins1 and took  
thee into his favour1 and adopted thee  
for his son1 and an heir of heaven6 ,he 
will glorify thee with angels in the    
presence of his glory6 ,how should such 
a friend as this be loved6 ,how far     
above all mortal friends6 ,their love   
and friendship is but a token and       
message of his love4 ,because he loveth 
thee1 he sendeth thee kindness and mercy
 by thy friend3 and when their kindness 
ceaseth1 or can do thee no good1 his    
kindness will continue1 and comfort thee
 for ever4 ,love them therefore as the  
messengers of his love2 but love him in 
them1 and love them for him1 and love   
him much more4  ,direct4 ,,xvii4 ,think 

oft1 how delightful a life it would be  
to thee1 if thou couldst but live in the
 love of ,god3 and then the complacency 
will provoke desire1 and desire will    
turn thy face towards ,god1 till thou   
feel that thou lovest him4--,the love of
 a friend hath its sweetness and        
delight3 and when we love them1 we feel 
such pleasure in our love1 that we love 
to love them4 ,how pleasant then would  
it be to love thy ,god6--,o blessed1    
joyful life1 if ,i could but love him as
 much as ,i desire to love him6 ,how    
freely could ,i leave the ambitious1 and
 the covetous1 and the sensual1 and     
voluptuous1 to their doting1 delusory1  
swinish love6 ,how easily could ,i spare
 all earthly pleasures6 ,how near should
 ,i come to the angelical life6 ,could  
,i love ,god as ,i would love him1 it   
would fill me with continual pleasure1  
and be the sweetest feast that a soul   
can have4 ,how easily would it quench   
all carnal love6 ,how far would it raise
 me above these transitory things6 ,how 

much should ,i contemn them1 and pity   
the wretches that know no better1 and   
have their portion in this life6 ,how   
readily should ,i obey1 and how pleasant
 would obedience be6 ,how sweet would   
all my meditations be1 when every       
thought is full of love6 ,how sweet     
would all my prayers be1 when           
constraining love did bring me unto     
,god1 and indite and animate every word6
 ,how sweet would sacraments be1 when my
 ascending1 flaming love1 should meet   
that wonderful1 descending love which   
cometh from heaven to call me thither1  
and in living bread and spiritual wine  
is the nourishment and cordial of my    
soul6 ,how sweet would all my speeches  
be1 when love commanded them1 and every 
word were full of love6 ,how quiet would
 my conscience be1 if it had never any  
of this accusation against me1 to cast  
in my face1 to my shame and confusion1  
that ,i am wanting in love to the       
blessed ,god6 ,oh could ,i but love ,god
 with such a powerful love as his love  

and goodness should command1 ,i should  
no more question my sincerity1 nor doubt
 any more of his love to me4 ,how freely
 then should ,i acknowledge his grace1  
and how heartily should ,i give him     
thanks for my justification1            
sanctification1 and adoption1 which now 
,i mention with doubt and fear6 ,oh how 
it would lift up my soul unto his       
praise1 and make it my delight to speak 
good of his name6 ,what a purifying fire
 would love be in my breast1 to burn up 
my corruptions6 ,it would endure nothing
 to enter or abide within me1 that is   
contrary to the will and interest of my 
,lord2 but hate every motion that       
tendeth to dishonour and displease him4 
,it would fill my soul with so much of  
heaven1 as would make me long to be in  
heaven1 and make death welcome1 which is
 now so terrible4 ,instead of these     
withdrawing1 shrinking fears1 ,i should 
desire to depart and to be with ,christ1
 as being best of all4 ,oh how easily   
should ,i bear any burden of reproach1  

or loss1 or want1 when ,i thus loved    
,god and were assured of his love6 ,how 
light would the cross be6 ,and how      
honourable and joyful would it seem1 to 
be imprisoned1 reviled1 spit upon1 and  
buffeted for the sake of ,christ6 ,how  
desirable would the flames of martyrdom 
seem1 for the testifying of my love to  
him that loved me at dearer rates than  
,i can love him6 ,lord1 is there no more
 of this blessed life of love to be     
attained here on earth8 ,when all the   
world reveals thy goodness2 when thy    
,son hath come down to declare thy love1
 in so full and wonderful a manner2 when
 thy word hath opened us a window into  
heaven1 where afar off we may discern   
thy glory2 yet1 shall our hearts be     
clods1 and ice8 ,o pity this unkind1    
unnatural soul6 this dead1 insensible1  
disaffected soul6 ,teach me1 by thy     
,spirit1 the art of love6 ,love me1 not 
only so as to convince me that ,i have  
abundant cause to love thee above all1  
but love me1 so as to constrain me to   

it1 by the magnetical1 attractive power 
of thy goodness1 and the insuperable    
operations of thy omnipotent love4      
,direct4 ,,xviii4 ,in thy meditations   
upon all these incentives of love1      
preach them over earnestly to thy heart1
 and expostulate and plead with it by   
way of soliloquy1 till thou feel the    
fire begin to burn4--,do not only think 
on the arguments of love1 but dispute it
 out with thy conscience1 and by        
expostulating1 earnest reasonings with  
thy heart1 endeavour to affect it4      
,there is much more moving force in this
 earnest talking to ourselves1 than in  
bare cogitation1 that breaks not out    
into mental words4 ,imitate the most    
powerful preacher that ever thou wast   
acquainted with3 and just as he pleadeth
 the case with his hearers1 and urgeth  
the truth and duty on them1 by reason   
and importunity1 so do thou in secret   
with thyself4 ,there is more in this    
than most christians are aware of1 or   
use to practise4 ,it is a great part of 

a christian's skill and duty1 to be a   
good preacher to himself4 ,this is a    
lawful and a gainful way of preaching4  
,nobody here can make question of thy   
call1 nor deny thee a licence1 nor      
silence thee1 if thou silence not       
thyself4 ,two or three sermons a week   
from others1 is a fair proportion2 but  
two or three sermons a day from thyself1
 is ordinarily too little4 ,therefore1  
,i have added soliloquies to many of    
these directions for love1 to show you  
how1 by such pleadings with yourselves1 
to affect your hearts1 and kindle love4 
,and oh that this might be the happy    
fruit of these directions with thee that
 art now reading or hearing them6 that  
thou wouldst but offer up thy flaming   
heart to ,jesus ,christ our great ,high 
,priest1 to be presented an acceptable  
sacrifice to ,god6 ,or1 if it flame not 
in love as thou desirest1 yet give it up
 to the ,holy ,spirit to increase the   
flames4 ,thou little knowest how much   
,god setteth by a heart4 ,he calleth to 

thee himself1 ,my son1 give me thy      
heart1 ,prov4 xxiii4 #bf4 ,without it1  
he cares not for any thing that thou    
canst give him3 he cares not for thy    
fairest words without it3 he cares not  
for thy loudest prayers without it3 he  
cares not for thy costliest alms or     
sacrifices1 if he have not thy heart4   
,if thou give all thy goods to feed the 
poor1 and give thy body to be burned1   
and have not love1 it will profit thee  
nothing4 ,if thou speak with the tongue 
of men and angels1 and hast not love1   
thou art but as sounding brass1 or a    
tinkling cymbal4 ,if thou canst prophesy
 and preach to admiration1 and          
understand all mysteries and knowledge1 
and hast faith to do miracles1 and have 
not love1 thou art nothing1 #a ,cor4    
xiii4 #a-c4 ,thou hast but a shadow1 and
 wantest that which is the substance and
 life of all4 ,come then1 and make an   
agreement with ,god1 and resolve now to 
offer to him thy heart4 ,he asketh thee 
for nothing which thou hast not3 it is  

not for riches or lands that he seeketh 
to thee2 for then the poor might say as 
,peter1 ,silver and gold have ,i none3  
give him but such as thou hast1 and it  
sufficeth4 ,he knoweth that it is a     
polluted1 sinful heart2 but give it him1
 and he will make it clean4 ,he knoweth 
that it is an unkind heart1 that hath   
stood out too long2 but give it him yet1
 and he will pardon and accept it4 ,he  
knoweth that it is an unworthy heart2   
but give it him1 and he will be its     
worth3 only see that you give it him    
entirely and unreservedly2 for he will  
not bargain with the devil1 or the      
world1 for the dividing of thy heart    
between them4 ,a half-heart and a hollow
 heart1 that is but lent him till       
fleshly interest or necessity shall call
 for it again1 he will not accept4 ,only
 resign it to him1 and do but consent   
that thy heart be his1 and entirely and 
absolutely his1 and he will take it and 
use it as his own4 ,it is his own by    
title3 let it be also so by thy consent4

 ,if ,god have it not1 who shall have   
it8 ,shall the world1 or pride1 or      
fleshly lust8 ,did they make it1 or did 
they purchase it8 ,will they be better  
to thee in the time of thy extremity8   
,do they bid more for thy heart than    
,god will give thee8 ,he will give thee 
his ,son1 and his ,spirit1 and image1   
and the forgiveness of all thy sins3 if 
the greatest gain1 or honour1 or        
pleasure will win it and purchase it1 he
 will have it3 if heaven will buy it1 he
 will not break with thee for the price4
 ,have the world and sin a greater price
 than this to give thee8 ,and what dost 
thou think that he will do with thy     
heart8 and how will he use it1 that thou
 art loth to give it him8 ,will he blind
 it1 and deceive it1 and corrupt it1 and
 abuse it1 and at last torment it1 as   
,satan will do8 ,no2 he will more       
illuminate it1 and cleanse it1 and      
quicken it1 ,psal4 li4 #aj2 ,eph4 ii4   
#a2 ,jer4 xxiv4 #g4 ,he will make it    
new1 and heal and save it1 ,ezek4 xxxvi4

 #bf2 #b ,cor4 v4 #ag2 ,tit4 iii4 #c1   
#e1 and ii4 #ad4 ,he will advance and   
honour it1 with the highest relations1  
employments1 and delight2 for ,christ   
hath said1 ,john xii4 #bf1 ,if any man  
serve me1 let him follow me2 and where  
,i am1 there shall also my servant be3  
if any man serve me1 him will my ,father
 honour4 ,he will love it1 and govern   
it1 and comfort it1 and the heart that  
is delivered to him shall be kept near  
unto his own3 ,john xvi4 #bg1 ,for the  
,father himself loveth you1 saith       
,christ1 because ye have loved me4      
,whereas if thou deliver not thy heart  
to him1 it will feed on the poison of   
luscious vanity1 which will gripe and   
tear it when it is down2 it will be like
 a house that nothing dwelleth in but   
dogs1 and flies1 and worms1 and snakes2 
it will be like one that is lost in the 
wilderness1 or in the night1 that tireth
 himself in seeking the way home1 and   
the longer the worse2 despair and       
restlessness will be its companions for 

ever4 ,let me now once more in the name 
of ,god bespeak thy heart4 ,i will not  
use his commands or threatenings to thee
 now1 7though these as seconds must be  
used17 because that love must have      
attractive arguments1 and is not raised 
by mere authority or fear3 if there be  
not love and goodness enough in ,god1 to
 deserve the highest affections of every
 reasonable creature1 then let him go1  
and give thy heart to one that is       
better4 ,hear how ,god pleadeth his own 
cause with an unkind1 unthankful people1
 ,mic4 vi4 #b1 #c1 ,hear1 ,o ye         
mountains1 the ,lord's controversy4 ,o  
my people1 what have ,i done unto thee8 
and wherein have ,i wearied thee8       
testify against me4 ,what is there in   
him to turn away thy heart8 ,let malice 
itself say the worst1 without notorious 
impudence1 against him3 what hath he    
ever done that deserveth thy            
disaffection and neglect8 ,what wouldst 
thou have to win a heart that is not in 
him8 ,for which of his mercies or       

excellencies is it1 that thou thus      
contemnest and abusest him8 ,what dost  
thou want that he cannot1 yea1 or will  
not give thee8 ,doth not thy tongue     
speak honourably of his goodness1 while 
thy heart contradicteth it1 and denieth 
all8 ,what hast thou found that will    
prove better to thee8 ,is it sin or ,god
 that must be thy glory1 rest1 and joy1 
if thou wilt not be a fire-brand of     
restlessness and misery for ever8 ,what 
sayest thou yet1 sinner8 ,shall ,god1 or
 the world and fleshly pleasures1 have  
thy heart8 ,art thou not yet convinced  
which best deserveth it1 and which will 
be best to it8 ,canst thou be a loser by
 him8 ,will he make it worse1 and sin   
make it better8 ,or wilt thou ever have 
cause to repent of giving it up to ,god1
 as thou hast of giving it to the world 
and sin8 ,i tell thee1 if ,god have not 
thy heart1 it were well for thee if thou
 hadst no heart4--,i had a thousand     
times rather have the heart of a dog1 or
 the basest creature1 than that man's   

heart that followeth his fleshly lusts1 
and is not unfeignedly delivered up to  
,god1 through ,christ4  ,if ,i have not 
prevailed with your hearts for ,god1 by 
all that ,i have said1 your consciences 
shall yet bear me witness1 that ,i      
showed you ,god's title1 and love1 and  
goodness1 and said that which ought to  
have prevailed2 and you shall find ere  
long1 who it is that will have the worst
 of it3 but if you resolve and give them
 presently to ,god1 he will entertain   
them1 and sanctify1 and save them2 and  
this happy day and work will be the     
angels' joy1 ,luke xv4 #g1 #aj2 and it  
will be my joy1 and especially your own 
everlasting joy4         99       99    
99       99       99  ,sidenote3 ,to    
trust in ,god4  ,grand ,direct4 ,,xii4  
,trust ,god with that soul and body     
which thou hast delivered up and        
dedicated to him2 and quiet thy mind in 
his love and faithfulness1 whatever     
shall appear unto thee1 or befall thee  
in the world4  ,i shall here briefly    

show you1 #a4 ,what is the nature of    
this trust in ,god4#aah #b4 ,what are   
the contraries to it4 #c4 ,what are the 
counterfeits of it4 #d4 ,the usefulness 
of it4 ,and then1 #e1 ,i shall give you 
some directions how to attain and       
exercise it4  #a4 ,to trust in ,god1 is1
 upon the apprehension of the           
all-sufficiency1 goodness1 and          
faithfulness of ,god1 to quiet our      
hearts in the expectation of the safety 
or benefits from him which we desire1   
rejecting the cares1 and fears1 and     
griefs that would disquiet them1 if they
 had not the refuge of these hopes4#aai 
,it containeth in it a crediting the    
word or nature of ,god1 or judging it to
 be a sufficient ground of our security 
and expectation3 and then security and  
expectation built upon that ground1 make
 up the rest of the nature of trust4    
,looking for the benefit1 and finding a 
complacency and quietness of mind in the
 ground discovered1 and ceasing all     
other cares and fears1 which would else 

disquiet us4 ,aquinas and other         
school-men often call affiance1 spes    
roborata1 a confirmed hope4 ,there is a 
twofold trust in ,god3 one is1 for that 
which he hath not promised to do1 but   
yet we think that we find reason        
sufficient1 from his nature itself1 and 
relations1 to expect3 this may be more  
or less certain and strong1 as our      
collection of the will of ,god1 from his
 nature1 is more or less sure and clear4
 ,the other is1 when we have not only   
,god's nature1 but his promise also to  
trust upon3 and this giveth us a        
certainty1 if we certainly understand   
his promise4 ,to the last sort ,i may   
reduce that trust in ,god for particular
 benefits1 when we have only a promise  
in general1 which maketh not the        
particulars known and certain to us3 as 
the promise1 that all shall work        
together for our good1 doth give us but 
a probability of health or outward      
protection and deliverances1 because we 
are uncertain how far they are for our  

good4 ,all that is promised is sure2 but
 whether this or that be good for us1   
must be otherwise known4 ,but those     
general promises which contain          
particulars as surely known as the      
promise itself1 do make every one of the
 particular benefits as sure1 by        
promise1 as the general3 as1 the promise
 of the pardon of all our sins1         
ascertaineth us of the pardon of every  
sin in particular4 ,where there is a    
promise1 we trust ,god's faithfulness as
 well as his nature2 but where there is 
none1 we trust his nature only4 ,as a   
child doth quietly trust his parents1   
without a promise1 that they will not   
kill1 or torment1 or forsake him4 ,but  
because man is apt to make false        
collections of ,god's will from his     
nature1 he hath given us such clear     
expressions of it in his word1 as may   
bring us above uncertain probabilities1 
and are sufficient for faith to ground  
upon 7supposing ,god's properties7 for  
our government and peace4 ,and it is    

certain that all collections of ,god's  
will which are contrary to his word1 are
 the errors of the collector4  ,in what 
,i have said in this direction1 ,i      
desire you chiefly to observe these     
three things3 #a4 ,that ,god's nature   
and love are the sufficient1 general    
security to the soul4 #b4 ,that his     
promise is the sufficient1 particular   
security4 #c4 ,and that our unfeigned   
self-dedication to him1 is our          
sufficient evidence of our interest in  
his love and covenant1 which may warrant
 our special trust and expectations4    
,,ii4 ,the contraries to trust in ,god1 
are3 #a4 ,privative3 not trusting him3  
not seeing the ground of just security  
in his love and promise3 not crediting  
what is seen3 not ceasing disquietness  
and distrustful cares and fears4 #b4    
,positive distrust3 supposing the       
all-sufficiency1 goodness1 and promises 
of ,god1 are not sufficient grounds of  
our expectation and security2 and       
thereupon disquieting our minds with    

sinful fears1 and griefs1 and cares1 and
 shifting endeavours for ourselves some 
other way4 ,and this hath various       
degrees3 in some it is predominant2 in  
others not4 #c4 ,opposite or adverse3   
when we trust ourselves1 or friends1 or 
wealth1 or something else instead of    
,god1 either against him1 without him1  
or in co-ordination with him4  ,,iii4   
,the counterfeits of this trust are     
these3 #a4 ,when indeed we trust in our 
wit1 or power1 or shifts1 or friends1 or
 in some means or creatures only1 or in 
co-ordination with ,god2 but pretend and
 think that we do it but in             
subordination to him1 and that our      
primary trust is in him alone4 ,the     
detection of this is by trying how we   
can trust ,god alone1 when he giveth us 
a promise and no probable means4 #b4    
,pretending to trust ,god alone in the  
neglect of those means which he hath    
appointed us to use1 and in the neglect 
of those duties which he hath made the  
condition of his promises2 and this     

trust is but a self-deceiving cover for 
sin and sloth4 #c4 ,pretending to trust 
,god in the use of self-devised1 sinful 
means2 when he hath promised a blessing 
to no such means1 but threatened them   
with a curse4 #d4 ,thinking we trust    
,god1 when it is some false revelation  
of the devil1 or some delusion of       
deceivers1 or some dream1 or fancy1 or  
brain-sick1 proud conceit of our own1   
which indeed we believe1 and ground our 
trust upon3 as those do that are deluded
 by false prophets and false teachers1  
and fantastical fancies of their        
corrupted imaginations4 #f4 ,when men in
 presumption and carnal security will   
rashly venture their souls in the       
darkness of uncertainty1 7as well as in 
the neglect of a holy life17 and cast   
away all the sense of their miserable   
state2 and all the necessary fear and   
care that tended to their recovery2 and 
persuade themselves that they are in no 
great danger1 or that their care will do
 no good1 and call all this a trusting  

,god with their salvation4 #g4 ,a       
pretending to trust ,god for that which 
is contrary to his nature3 as to love   
the wicked with complacency1 or to take 
them into heaven4 #h4 ,a pretending to  
trust ,god for that which is contrary to
 his word3 as to save the unregenerate  
and unholy2 and so not believing him    
itself1 is taken for a believing in him1
 or trusting him4 #i4 ,pretending to    
believe and trust him for that which    
neither his nature or his word did ever 
declare to be his will1 in matters which
 he hath kept secret1 or never gave us  
any revelation of2 such is that which   
some call a particular faith3 as to     
believe in prayer that some particular  
never promised shall be granted1 because
 we ask it1 or because we feel a strong 
persuasion that it will be so4          
,sidenote3 ,of particular faith4        
,quest4 ,but is not such a particular   
faith and trust divine and              
solid8--,answ4 ,to expect any particular
 mercy which ,god's nature1 or word1 or 

works do tell us that he will give1 is  
sound and warrantable3 and to expect any
 particular thing which by inspiration1 
prophecy1 or true extraordinary         
revelation shall be made known to us2   
for this is a word of ,god3 but all     
other belief and expectation is but     
self-promising and self-deceiving4 ,and 
wise men will not easily take themselves
 for prophets1 nor take any thing for an
 inspiration1 or divine1 extraordinary  
revelation1 which bringeth not the      
testimony of cogent evidence4  ,,iv4    
,there are three great uses and benefits
 of this trust in ,god1 which highly    
commend it to us1 and make it necessary4
 #a4 ,it is necessary to our            
acknowledgment and honouring of ,god4   
,it is a cordial1 practical confession  
of his power1 and wisdom1 and goodness1 
and truth3 for where any one of these is
 wanting1 there is no ground of rational
 trust4 ,and the greater the danger or  
assault against us is1 the more ,god is 
acknowledged and honoured by our trust2 

for then we declare1 that no creature or
 impediment can disappoint his will3 but
 that his power is above all power1 and 
his wisdom above all wisdom1 and his    
goodness and fidelity constant and      
invincible4 ,whereas distrust is a      
denying of ,god in some of his          
attributes1 or a suspecting of him4 #b4 
,it is necessary to ourselves1 for the  
quiet1 and peace1 and comfort of our    
minds1 which else will be left          
unavoidably to continual disquietness   
and pain1 by vexatious fears1 and       
griefs1 and cares1 unless stupidity or  
deceit should ease them4 #c4 ,it is     
necessary to prevent the errors and     
sinful miscarriage of our lives4 ,for if
 we trust not in ,god1 we shall spend   
all our thoughts and labours in the use 
of sinful means2 we shall be trusting   
idolatrously to the creature1 and we    
shall be shifting for ourselves by lies 
or any unlawful means1 and lose         
ourselves by saving ourselves1 as from  
,god1 or without ,god4  ,hence it is1   

that trust in ,god is so frequently and 
earnestly commanded in the ,scriptures1 
and such blessings promised to it1 as if
 it were the sum of godliness and       
religion4 ,jer4 xvii4 #e1 #g1 ,cursed be
 the man that trusteth in man1 and      
maketh flesh his arm1 and whose heart   
departeth from the ,lord4--,blessed is  
the man that trusteth in the ,lord1 and 
whose hope the ,lord is4 ,prov4 xvi4    
#bj1 ,whoso trusteth in the ,lord1 happy
 is he4 ,psal4 ii4 #ab1 ,blessed are all
 they that put their trust in him4 ,so  
,psal4 lxxxiv4 #ab2 xxxiv4 #h1 ,o taste 
and see that the ,lord is good3 blessed 
is the man that trusteth in him4 ,see   
,psal4 xxxii4 #aj2 lvii4 #a2 lxxxvi4 #b2
 xxii4 #d1 #e1 #h4 ,safety1 stability1  
comfort1 salvation1 all mercies are     
promised to them that trust in ,god1    
,psal4 xxxiv4 #bb2 xxxvii4 #c1 #e1 #dj2 
xci4 #b1 #d2 cxxv4 #a2 ,isa4 #a4 #aj4   
,so faith in ,christ is called trust1   
,matt4 xii4 #ba2 ,eph4 i4 #ab1 #ac4 ,and
 idolaters and worldlings are described 

by trusting in their idols and their    
wealth1 ,psal4 cxv4 #h2 cxxxv4 #ah2     
,amos vi4 #a2 ,mark x4 #bd2 ,prov4 xi4  
#bh2 xxviii4 #bf4           ,directions 
for a quieting and comforting ,trust in 
,god4  ,direct4 ,i4 ,let thy soul retain
 the deepest impression of the          
almightiness1 wisdom1 goodness1 and     
faithfulness of ,god1 and how certainly 
all persons1 things1 and events are in  
his power2 and how impotent all the     
world is to resist him1 and that nothing
 can hurt thee but by his consent4--,the
 principal means for a confirmed        
confidence in ,god is to know him1 and  
to know that all things that we can fear
 are nothing1 and can do nothing1 but by
 his command1 and motion1 or permission4
 ,i am not afraid of a bird or a worm1  
because ,i know it is too weak for me3  
and if ,i rightly apprehend how much all
 creatures are too weak for ,god1 and   
how sufficient ,god is to deliver me1   
his trust would quiet me4 ,isa4 xli4    
#aj1 ,fear thou not2 for ,i am with     

thee3 be not dismayed2 for ,i am thy    
,god3 ,i will strengthen thee2 yea1 ,i  
will help thee2 yea1 ,i will uphold     
thee4 ,so ver4 #ac1 #ad2 xliii4 #a2     
xliv4 #b1 #h4 ,psal4 ix4 #aj1 ,they that
 know thy name will put their trust in  
thee4 ,isa4 li4 #g1 #h1 ,hearken unto   
me1 ye that know righteousness1 the     
people in whose heart is my law2 fear ye
 not the reproach of men1 neither be    
afraid of their revilings3 for the moth 
shall eat them up like a garment1 and   
the worm shall eat them like wool4      
,direct4 ,,ii4 ,labour for a sound and  
clear understanding of the promises of  
,god1 that thou mayst know how far he   
calleth thee to trust in him4--,for to  
think that he promiseth what he doth    
not1 is not to trust him1 but to deceive
 thyself2 and to think that he doth not 
promise what indeed he doth1 is to cast 
away the ground of trust4  ,direct4     
,,iii4 ,yield not to the tempter1 who   
would either entice thee into terrifying
 guilt1 and blot thine evidences1 or    

else hide them from thee1 and keep thee 
doubtful and suspicious of the love of  
,god4--,for almost all that the         
distrustful soul hath to say for itself1
 to justify its distrust1 is1 ,i am not 
sure that the promises are mine4        
,remember still1 that a heart dedicated 
to ,god1 or consenting to his covenant1 
is your fullest evidence2 and suffer not
 this to be hid or blotted4 ,wilful sin 
and guiltiness breeds fears1 and will   
interrupt your trust and quiet till it  
be forsaken4  ,direct4 ,,iv4 ,remember  
the grounds of confidence and quietness 
which ,god hath given you in his ,son1  
his covenant1 his ,spirit1 his          
sacraments1 and your own and others'    
manifold experiences4 ,i name them all  
together1 because ,i would have you set 
them all together before your eyes4     
,will he not give you all things with   
him1 that hath given you his ,son8 ,rom4
 viii4 #cb4 ,is not ,christ a sufficient
 undertaker and encourager8 ,are not his
 covenant1 promise1 and oath sufficient 

security for you8 ,wherein ,god1 willing
 more abundantly to show to the heirs of
 the promise the immutability of his    
counsel1 confirmed it by an oath2 that  
by two immutable things in which it was 
impossible for ,god to lie1 we might    
have a strong consolation1 ,heb4 vi4    
#ag1 #ah4 ,and are not the heavenly seal
 and earnest of his ,spirit sufficient  
to confirm us8 #b ,cor4 i4 #bb2 and v4  
#e2 ,eph4 i4 #ac1 #ad1 and iv4 #cj4 ,and
 have you tried ,god so oft1 and yet    
cannot you trust him8 ,our frequent     
experiences1 though the least of all    
these helps of trust1 are very powerful1
 because they are near us1 and almost   
satisfy sense itself2 when all our bones
 say1 ,lord1 who is like unto thee1 who 
deliverest the poor8 c4 ,psal4 xxxv4    
#aj4  ,direct4 ,v4 ,consider of the     
greatness of the sin of distrust2 how it
 denieth ,god in his attributes1 and    
usually supposeth the creature to be    
above him4--,either thou doubtest of1 or
 deniest his power to help thee1 or his 

wisdom as deficient in making his       
promises1 or finding out the means of   
thy deliverance1 or his goodness and    
love1 as if he would deceive thee1 and  
so his truth and faithfulness in his    
promises4 ,and if thou fear a man1 how  
great soever1 when ,god calleth thee to 
trust him for thy help1 what dost thou  
but say1 ,this man is more powerful than
 ,god8 or1 ,god cannot deliver me out of
 his hands8 ,if it be want1 or sickness1
 or death which thou fearest1 what dost 
thou but say in thy heart1 that ,god    
either knoweth not what is best for thee
 so well as thou knowest thyself1 or    
else is not powerful or gracious enough 
to give it8 nor true enough to keep his 
promise8 ,he that believeth not1 makes  
,god a liar1 #a ,john v4 #aj1 #aa4      
,direct4 ,,vi4 ,remember that trusting  
,god doth1 as it were1 oblige him1 and  
distrusting him doth greatly disoblige  
him1 especially when any thing else is  
trusted before him4--,if any man trust  
you upon any encouragement given him by 

you1 you will take yourselves obliged to
 be trusty to him1 and not to fail any  
honest trust2 but if he trust you not1  
or trust another1 you will turn him off 
to those that he hath trusted4 ,god may 
say to thee1 ,let them help thee whom   
thou hast trusted3 thou trustest not in 
me1 and therefore ,i fail not thy trust 
when ,i forsake thee4  ,direct4 ,,vii4  
,remember that thou must trust in ,god1 
or in nothing4--,for nothing is more    
sure1 nor more frequently experienced1  
than that all things else are utterly   
insufficient to be our help4 ,shall we  
choose a broken reed1 that we know      
beforehand will both deceive and pierce 
us8 ,woe to the man that hath no surer a
 foundation for his trust than          
creatures6 ,the greatest of them are    
unable2 and the best of them are        
untrusty and deceitful4 ,how sad is thy 
case1 if ,god turn thee off to these for
 help in the hour of thy extremity6     
,then wilt thou perceive1 that it is    
better to trust in the ,lord1 than to   

put any confidence in princes1 ,psal4   
cxviii4 #h1 #i4 ,the righteous also     
shall see1 and fear1 and laugh at him3  
,lo1 this is the man that made not ,god 
his strength1 but trusted in the        
abundance of his riches1 and            
strengthened himself in his wickedness1 
,psal4 lii4 #f1 #g4 ,but they that trust
 in the ,lord shall be as mount ,zion1  
that cannot be removed1 but abideth for 
ever1 ,psal4 cxxv4 #a4 ,creatures will  
certainly deceive thy trust1 but so will
 not ,god4  ,direct4 ,,viii4 ,believe   
and remember the particular providence  
of ,god1 which regardeth the falling of 
a sparrow on the ground1 and numbereth  
the very hairs of your heads1 ,matt4 x4 
#cj4--;,and can you distrust him1 that  
is so punctually regardful of your least
 concernments8 that is always present1  
and watcheth over you8 ,you need not    
fear his absence1 disregard1            
forgetfulness1 or insufficiency4 ,doth  
he number your hairs1 and doth he not   
number your groans1 and prayers1 and    

tears8 ,how then doth he wipe away your 
tears1 and put them all as in his       
bottle6 ,psal4 lvi4 #h2 ,rev4 vii4 #ag4 
,direct4 ,,ix4 ,compare ,god with thy   
dearest and most faithful friend1 and   
then think how boldly thou canst trust  
that friend if thy life or welfare were 
wholly in his hand2 and how much more   
boldly thou shouldst trust in ,god1 who 
is more wise1 and kind1 and merciful1   
and trusty1 than any mortal man can     
be4--,when thou art in want1 in prison1 
in sickness1 and in pain1 expecting     
death1 think now1 if my life1 or health1
 or liberty were absolutely in the power
 of my surest friend1 how quietly could 
,i wait1 and how confidently could ,i   
cast away my fears1 though ,i had no    
promise what he would do with me2 for ,i
 know he would do nothing but what is   
for my good3 and is not ,god to be      
trusted in much more8 ,indeed a friend  
would ease my pain1 or supply my wants1 
or save my life1 when ,god will not3 but
 that is not because ,god is less kind1 

but because he is more wise1 and better 
knoweth what tendeth to my hurt or good4
 ,my friend would pull off the plaster  
as soon as ,i complain of smart2 but    
,god will stay till it have done the    
cure4 ,but1 surely1 ,god is more to be  
trusted for my real1 final good1 though 
my friend be forwarder to give me ease4 
,all friends may fail2 but ,god never   
faileth4  ,direct4 ,x4 ,make use of the 
natural love of quietness1 and thy      
natural weariness of tormenting cares1  
and fears1 and sorrows1 to move thee to 
cast thyself on ,god1 and quiet thy soul
 in trusting on him4--,for ,god hath    
purposely made thyself and all things   
else insufficient1 unsatisfactory1 and  
vexatious to thee1 that thou mightest be
 driven to rest on him alone1 when      
nothing else affords thee rest4 ,cares1 
and fears1 and unquietness of mind are  
such thorns and briers as nature cannot 
love or be content with3 and you may be 
sure that you can no way be delivered   
from them1 but by trusting upon ,god4   

,and will you choose care and torment1  
when so sure and cheap a way of ease is 
set before you8 ,who can endure to have 
fears torment him1 and cares feed daily 
upon his heart1 that may safely be      
delivered from it8 ,an ulcerated1       
festered1 pained mind1 is a greater     
calamity1 than any bodily distress      
alone4 ,and if you be cast upon your own
 care1 or committed to the trust of any 
creature1 you can never rationally have 
peace4 ,for your own ease and comfort   
then betake yourselves to ,god1 and cast
 all your care and burden on him1 who   
careth for you1 and knoweth perfectly   
what you want1 #a ,pet4 v4 #g2 ,matt4   
vi4 #cb4 ,read often ,matt4 vi4 from    
ver4 #bd4 ,how sweet an ease and        
quietness is it to the mind that can    
confidently trust in ,god6 ,how quiet is
 he from the storms of trouble1 and the 
sickness of mind1 which others are      
distressed with6 ,isa4 xxvi4 #c1 #d1    
,thou wilt keep him in perfect peace1   
whose mind is stayed on thee3 because he

 trusteth in thee4 ,trust ye in the     
,lord for ever1 for in the ,lord        
,jehovah is everlasting strength4 ,psal4
 cxii4 #g1 #h1 ,he shall not be afraid  
of evil tidings3 his heart is fixed1    
trusting in the ,lord4 ,his heart is    
established2 he shall not be afraid4    
,psal4 xxxi4 #ai1 #bj1 #bd1 ,oh how     
great is thy goodness1 which thou hast  
laid up for them that fear thee2 which  
thou hast wrought for them that trust in
 thee1 before the sons of men6 ,thou    
shalt hide them in the secret of thy    
presence from the pride of man2 thou    
shalt keep them secretly in a pavilion  
from the strife of tongues4 ,be of good 
courage1 and he shall strengthen your   
heart1 all ye that hope in the ,lord4   
,psal4 lvi4 #c1 #d1 ,what time ,i am    
afraid1 ,i will trust in thee4 ,in ,god 
,i will praise his word2 in ,god have ,i
 put my trust3 ,i will not fear what    
flesh can do unto me4 ,how easy and     
sweet a life is this6  ,direct4 ,,xi4   
,remember that distrust is a pregnant1  

multiplying sin1 and will carry thee to 
all iniquity and misery if thou suffer  
it to prevail4--,distrusting ,god is but
 our entrance upon a life of error1 sin1
 and woe4 ,it presently sets us on      
idolatrous confidence on flesh1 and     
sinful shifts1 and stretching           
conscience2 it deludeth our judgments1  
and maketh every thing seem lawful which
 seems necessary to our safety and      
welfare2 and every thing seem necessary1
 without which man cannot accomplish it4
 ,all sinful compliances1 and           
temporizings1 and man-pleasing1 and     
believing sinful means to be no sin1    
proceed from this distrust of ,god4     
,direct4 ,,xii4 ,suffer not distrustful 
thoughts and reasonings in thy mind1 but
 cast them out1 and command them to be  
gone4--,cogitations are the instruments 
of good and evil in the mind of man2    
they cannot be acted but by thoughts1   
and the will hath more command of the   
thoughts than it hath immediately of the
 passions themselves4 ,if you cannot    

trust ,god so quietly as you would1 nor 
keep under every fearful apprehension1  
yet keep out1 or cast out1 the thoughts 
which exercise your sin1 and turn your  
thoughts to something else4 ,if thoughts
 do not actuate it1 your distrustful    
fears and cares will vanish4 ,what are  
your cares1 but the turmoiling of your  
thoughts8 continually feeding upon      
difficulties and trouble1 and tiring    
themselves with hunting about for help8 
,cast away the thoughts1 and the cares  
are gone4 ,you may do much in this if   
you will1 though it be difficult4 ,matt4
 vi4 #be1 ,take no thought for your     
life1 what ye shall eat1 or what ye     
shall drink1 nor yet for your bodies1   
what ye shall put on4 ,ver4 #bg1 #bh1   
,which of you1 by taking thought1 can   
add one cubit to his stature8 ,and why  
take ye thought for raiment8  ,direct4  
,,xiii4 ,when commands will not prevail1
 rebuke and chide thy unbelieving heart1
 and reason it out of its distrustful   
cares1 and fears1 and sorrows4--,say to 

it1 as ,david oft1 ,psal4 xlii4 and     
xliii4 ,why art thou cast down1 ,o my   
soul8 and why art thou so disquieted    
within me8 ,trust in ,god1 for ,i shall 
yet give him thanks1 who is the health  
of my countenance1 and my ,god4 ,o      
foolish soul6 hast thou yet learned no  
better to know thy ,god8 ,doth he       
support the heavens and the earth1 and  
the whole creation8 and yet canst not   
thou rely upon him8 ,is he not wise     
enough to be trusted with the conduct   
and disposal of thee8 ,is he not good   
and gracious enough to be trusted with  
thy life1 estate1 and name1 and welfare8
 ,is he not great and powerful enough to
 be trusted against the greatest danger1
 or difficulties1 or opposition that    
ever can befall thee8 ,is he not true   
and faithful enough to be trusted1      
whatever improbabilities may arise      
before thee8 ,where dwelt the man1 and  
what was his name1 that ever trusted him
 in vain1 or was ever failed or deceived
 by him8 ,are not his ,son1 and ,spirit1

 and covenant1 and oath1 sufficient     
pledges of his love for thy security8   
,how oft hath he performed his promises 
to thee1 and heard thy cries1 and helped
 and saved thee in thy distress6 ,how   
oft hath he confuted thine unbelief1 and
 shamed thy distrustful fears and cares6
 and then thou couldst resolve to trust 
him better in the next distress4 ,and   
shall all his wonders of mercy be       
forgotten8 and all thy confessions1     
thanksgivings1 and promises be now      
repented of1 contradicted1 or recanted1 
by thy renewed distrust and unbelief8   
,is he not the same ,god1 that hath so  
frequently and abundantly had mercy on  
thee8 ,is he not the same ,god1 that    
hath saved all that trusted in him1 and 
wrought such wonders for his servants in
 the earth1 and brought so many safe to 
heaven8 ,our fathers trusted in him2    
they trusted1 and he delivered them2    
they cried to him1 and were delivered2  
they trusted in him1 and were not       
confounded1 ,psal4 xxii4 #d1 #e4 ,and is

 he not sufficient for thee1 that is    
sufficient for all the world8 ,who ever 
sped ill that trusted in him8 or who    
hath prospered by trusting in themselves
 or any other1 without him1 or against  
him8 ,unworthy soul6 wilt thou          
atheistically deny the sufficiency1 or  
truth1 or goodness of thy ,god8 ,shall  
thy distrust deny him1 or blaspheme him8
 ,wilt thou idolatrously set up a worm  
above him8 ,is there more in man1 or any
 thing else1 to hurt or ruin thee1 than 
in ,god to save thee8 ,whom wilt thou   
trust1 if thou trust not ,god8 ,darest  
thou think that any other is fitter for 
thy confidence8 ,thou wouldst be quiet  
and confident if thy dearest friend had 
thy life or welfare in his hands2 and   
art thou troubled now it is in the hands
 of ,god8 ,is he enough to be our       
endless happiness in heaven1 and not to 
be thy confidence on earth8 ,canst thou 
trust him to raise thy body from the    
dust1 and not raise thy state1 or name1 
or troubled mind8 ,either take him for  

thy rock and hope1 or never pretend to  
take him for thy ,god4 ,if thou trust   
not in him1 thou must despair1 or trust 
against him2 and whom wilt thou trust to
 save thee from him8 ,hadst thou no more
 encouragement to trust him but this1   
that he hath bid thee trust him1 thou   
mightest be sure he never would deceive 
thee4 ,lament1 therefore1 thy           
disquietment and self-tormenting fears2 
lament thy injurious distrust of thy    
most dear ,almighty ,father4 ,choose not
 vexation1 when the harbour of his love 
is open to secure thee4 ,if men or      
devils are against thee1 say as those   
believers1 ,dan4 iii4 #af1 #ag1 ,we are 
not careful to answer thee in this      
matter2 our ,god whom we serve is able  
to deliver us4 ,go on1 with ,daniel1    
chap4 vi4 in praying to thy ,god1 and   
trust him with the lions' jaws4 ,commit 
thy way unto the ,lord2 trust in him1   
and he shall bring it to pass1 ,psal4   
xxxvii4 #e4 ,some trust in chariots1 and
 some in horses1 but ,i will remember   

the name of the ,lord our ,god1 ,psal4  
xx4 #g4 ,trust in him1 for he is thy    
help and shield1 ,psal4 cxv4 #i-aa4     
,direct4 ,,xiv4 ,take not the sayings of
 the tempter or thy own distrustful     
heart for the sayings of ,god1 or for   
any reason against thy confidence in    
him4--,some take all the malicious      
suggestions of the devil1 for reasons of
 their disquietness and fears1 as if it 
were the ,spirit of ,god that raised all
 the terrors and molestations in them1  
which are raised by the enemy of ,god   
and them3 and they fear when ,satan bids
 them1 thinking it is the ,spirit of    
,god2 and they dare not trust ,god when 
he commandeth them1 for fear lest it be 
the will of ,satan4 ,some are so        
strongly affected with their own        
conceits and fancies1 that they think   
,god saith all that their hearts or     
fancies say1 and make one fear the      
reason of another4 ,thy heart is not so 
wise or good1 as that thou shouldst take
 all its words for the words of ,god4   

,thy flesh and thy heart may fail thee1 
when ,god1 who is the rock of thy heart 
and thy portion1 will never fail1 ,psal4
 lxxiii4 #bf4 ,thy heart may say1 ,i    
have no grace1 no help1 no hope1 when   
,god never said so1 ,psal4 lxxvii4      
#g-aj4 ,thy heart may say1 ,i am a      
reprobate1 forsaken of ,god1 he will not
 hear me1 the time of grace is past1    
when ,god never said so4 ,thy heart may 
say1 ,i am undone1 ,i can find no       
comfort in any friend1 no evidence of   
grace within me1 no comfort in ,god1 in 
,christ1 or in the promises1 no comfort 
in my life1 which is but a burden to me2
 ,i cannot pray1 ,i cannot believe1 ,i  
cannot answer the objections of ,satan1 
,i can strive no longer against my      
fears1 ,i cannot bear my wounded        
conscience4 ,all this is the failing of 
the heart2 but proveth not any failing  
of ,god1 whose grace is sufficient for  
thee1 and his strength is manifested    
perfect in thy weakness4 ,the heart hath
 a thousand sayings and conceits1 which 

,god is utterly against4  ,direct4 ,,xv4
 ,when you cannot exercise a trust of   
assurance1 exercise the trust of general
 faith1 and hope1 and the quiet         
submission of thyself to the holy will  
of ,god4--,the common pretence of       
distrust is1 ,i know not that ,i am a   
child of ,god2 and1 it beseems the      
ungodly to fear his wrath4 ,but1 as the 
gospel is tidings of great joy to any   
people where it cometh1 so it is a word 
of hope and trust4 ,at least trust ,god 
so far as ,infinite ,goodness should be 
trusted1 who will damn none but the     
finally obstinate refusers of his saving
 grace4#abj ,and with ,aaron1 ,lev4 x4  
#c1 hold your peace1 when he is         
glorifying himself in his corrections4  
,remember1 that the will of ,god is     
never misguided2 that it is the         
beginning and end of all things1 ,rev4  
iv4 #aa2 ,rom4 xi4 #cf2 that it never   
willeth any thing but good2 that it is  
the centre and end of all our wills4    
,there is no rest or quietness for our  

wills1 but in the will of ,god3 and his 
will is always for the good of them that
 truly desire to be conformed to it1 by 
obedience to his commands1 and          
submission to his disposal4 ,say1       
therefore1 with your ,saviour1 ,father1 
if it be thy will1 let this cup pass    
from me2 but not as ,i will1 but as thou
 wilt4 ,there is nothing got by         
struggling against the will of ,god2 nor
 any thing lost by a quiet submission to
 it4 ,and1 if thou love it1 and desire  
to obey and please it1 trust in it1 for 
it will surely save thee4         99    
99       99       99       99           
,sidenote3 ,for a delight in ,god4      
,grand ,direct4 ,,xiii4 ,diligently     
labour that ,god and holiness may be thy
 chief delight3 and this holy delight   
may be the ordinary temperament of thy  
religion4                ,directions for
 ,delighting ourselves in ,god4         
,direct4 ,i4 ,rightly understand what   
delight in ,god it is that you must seek
 and exercise4--,it is not a mere       

sensitive delight1 which is exercised   
about the objects of sense or fantasy1  
and is common to beasts with men3 nor is
 it the delights of immediate intuition 
of ,god1 such as the blessed have in    
heaven3 nor is it an enthusiastic       
delight1 consisting in irrational       
raptures and joys1 of which we can give 
no account of the reason4#aba ,nor is it
 a delight inconsistent with sorrow and 
fear1 when they are duties2 but it is   
the solid1 rational complacency of the  
soul in ,god and holiness1 arising from 
the apprehensions of that in him1 which 
is justly delectable to us4 ,and it is  
such1 as1 in estimation of its object1  
and inward complacency and gladness1    
though not in passionate joy or mirth1  
must excel our delight in temporal      
pleasure2 and must be the end of all our
 humiliations1 and other inferior       
duties4  ,direct4 ,,ii4 ,understand how 
much of this holy delight may be hoped  
for on earth4#abb--,though too many     
christians feel much more fear and      

sorrow in their religion than delight1  
yet every true christian doth esteem    
,god more delectable1 or fit and worthy 
of his delights1 if he could enjoy him2 
whereas to the carnal1 fleshly things do
 seem more fit to be their delights4    
,and though most christians reach not   
very high in their delights in ,god1 yet
 ,god hath prescribed us such means1 in 
which1 if we faithfully used them1 we   
might reach much higher4 ,and this much 
we might well expect3 #a4 ,so much as   
might make our lives incomparably more  
quiet1 contented1 and pleasant to us1   
than are the lives of the greatest or   
happiest worldlings4 #b4 ,so much as    
might make our thoughts of ,god and the 
life to come1 to be ready1 welcome1     
pleasant thoughts to us4 #c4 ,so much as
 might greatly prevail against our      
inordinate griefs and fears1 and our    
backwardness to duties1 and weariness in
 them1 and might make religion an       
ordinary pleasure4 #d4 ,so much as might
 take off our hankering desire after    

unnecessary recreations and unlawful    
pleasures of the flesh4 #e4 ,so much as 
might sweeten all our mercies to us1    
with a spiritual perfume or relish4 #f4 
,so much as might make some sufferings  
joyful1 and the rest more easy to us4   
#g4 ,and so much as might make the      
thoughts of death less terrible to us1  
and make us desire to be with ,christ4  
,sidenote3 ,psal4 lxviii4 #c-e2 lxix4   
#cj1 c4  ,direct4 ,,iii4 ,understand    
what there is in ,god and holiness1     
which is fit to be the soul's           
delight4--,as1 #a4 ,behold him in the   
infinite perfections of his being2 his  
omnipotence1 omniscience1 and his       
goodness2 his holiness1 eternity1       
immutability1 c4 ,and as your eye       
delighteth in an excellent picture1 or a
 comely building1 or fields1 or gardens1
 not because they are yours1 but because
 they are a delectable object to the    
eye2 so let your minds delight          
themselves in ,god1 considered in       
himself1 as the only object of highest  

delight4 #b4 ,delight yourselves also in
 his relative attributes1 in which are  
expressed his goodness to his creatures3
 as his all-sufficiency1 and            
faithfulness or truth1 his benignity1   
his mercy1 and compassion1 and patience 
to sinners1 and his justice unto all4   
#c4 ,delight yourselves in him as his   
glory appeareth in his wondrous works1  
of creation and daily providence4 #d4   
,delight yourselves in him as he is     
related to you1 as your ,god and        
,father1 and as all your interest1 hope1
 and happiness are in him alone4 #e4    
,delight yourselves in him as his       
excellencies shine forth in his blessed 
,son4 #f4 ,and as they appear in the    
wisdom and goodness of his word1 in all 
the precepts and promises of the gospel1
 ,psal4 cxix4 #afb2 ,jer4 xv4 #af4 #g4  
,delight thyself in his image1 though   
but imperfectly printed on thy soul2 and
 also on his holy servants1 ,gal4 ii4   
#bj2 #a ,cor4 xv4 #aj2 #b ,cor4 vii4    
#ah4 #h4 ,delight yourselves in the     

consideration of the glory which he hath
 from all his creatures1 and the        
universal fulfilling of his will3 as the
 prosperity and happiness of your friend
 delighteth you1 and the success of any 
excellent enterprises1 and the praise of
 excellent things and persons1 and as   
you have a special delight in the       
success of truth1 and the flourishing   
order1 and unity1 and peace1 and        
prosperity of kingdoms1 especially of   
the church1 much more than in your      
personal prosperity 7unless you have    
selfish1 private1 base1 unmanly         
dispositions72 so much more should you  
delight in the glory and happiness of   
,god4 #i4 ,delight yourselves in the    
safety which you have in his favour and 
defence3 and the treasury which you have
 in his all-sufficiency and love1 for   
your continual supplies in every want1  
and deliverance in every danger2 and the
 ground of quiet contentedness and      
confidence which is offered to fearful  
souls in him4 #aj4 ,delight yourselves  

in the particular discoveries of his    
common mercies to the world1 and his    
special mercies to his saints2 and his  
personal mercies to yourselves1 from    
your birth to this moment2 both upon    
your souls1 and bodies1 and friends1 and
 name1 and estates1 and affairs in all  
relations4 #aa4 ,delight yourselves in  
the privilege you enjoy of speaking to  
him1 and of him1 and hearing from him1  
and adoring and worshipping him1 and    
singing and publishing his praise1 and  
in the communion which your souls may   
have with him through ,christ1 on his   
days1 and at all times1 in his          
sacraments1 and in all your lives4 ,and 
say as ,solomon1 #a ,kings viii4 #bg1   
,and will ,god indeed dwell on earth8   
,will he dwell and walk with sinful men8
 ,when the heaven of heavens cannot     
contain him4 ,psal4 xl4 #af1 ,let those 
that seek him rejoice and be glad in    
him2 and cxxii4 #a1 let us be glad to go
 to the house of the ,lord1 and join    
with his holy assemblies in his worship4

 ,psal4 xlvi4 #d1 ,the streams of his   
grace make glad the city of ,god1 the   
holy tabernacles of the ,most ,high3    
,god is in the midst of her2 she shall  
not be moved4 #ab4 ,delight yourselves  
above all in the forethoughts and hope  
of the glory which you shall see and    
enjoy for ever4 ,i do but name all these
 for your memory1 because they are      
before spoken of in the directions for  
love4  ,sidenote3 ,how much ,god is for 
his servants' delights4  ,direct4 ,,iv4 
,understand how much these holy delights
 are pleasing unto ,god1 and how much he
 is for his people's pleasure4--,for it 
much hindereth the joy of many          
christians1 that they think it is       
against the will of ,god1 that such as  
they should so much rejoice2 or at least
 that they apprehend not how much he    
hath commanded it1 and how great a duty 
it is1 and how much pleasing to their   
,god4 ,consider1 #a4 ,it is not for     
nothing that the nature of man is made  
capable of higher and larger delights1  

than the brutish1 sensual nature is3#abc
 and that in this we are made little    
lower than angels4 #b4 ,nor is it for   
nothing that ,god hath made delight and 
complacency1 the most powerful1         
commanding affection1 and the end of all
 the other passions1 which they         
professedly subserve and seek2 and the  
most natural1 inseparable affection of  
the soul1 there being none that desireth
 not delight4 #c4 ,nor is it in vain    
that ,god hath provided and offered such
 plenty of most excellent objects for   
our delight1 especially himself1 in his 
attributes1 love1 mercy1 ,son1 ,spirit1 
and kingdom3 which brutes were not made 
to know or to enjoy4 #d4 ,nor hath he   
given us in vain1 such excellent1       
convenient1 and various helps1 and      
inferior preparations which tend to our 
delight2 even for body and mind1 to     
further our delight in ,god4 #e4 ,nor is
 it in vain that he maketh us yet more  
nearly capable by his ,spirit2 even by  
affecting humiliations1 and mortifying1 

cleansing1 illuminating1 and quickening 
works3 and that the kingdom of heaven   
consisteth in righteousness1 peace1 and 
joy in the ,holy ,ghost3 and that the   
,spirit hath undertaken to be the       
comforter of believers1 who is sent upon
 no low or needless work4 #f4 ,nor did  
,christ purchase his people's joys in   
vain1 by the price of his grievous      
sufferings and sorrows4 ,having borne   
our griefs1 and being made a man of     
sorrows1 that we that see him not1 might
 rejoice in believing1 with joy         
unspeakable and full of glory4 #g4 ,nor 
is it in vain that he hath filled his   
word with such matter of delight and    
comfort1 in the gladdest tidings that   
could come to man1 and in such free1 and
 full1 and faithful promises4 #h4 ,nor  
hath he multiplied his commands for his 
rejoicing and delight1 in vain2 again   
and again commanding us to rejoice1 and 
always to rejoice4 #i4 ,nor is it       
insignificant that he hath forbidden    
those worldly cares1 and fears1 and     

griefs which would devour their joys3   
nor that he hath so clearly showed them 
the way to joy1 and blameth them if they
 walk not in it4 #aj4 ,he filleth up    
their lives with mercies1 and matter of 
delight1 by his direction1 support1     
provisions1 and disposals3 and all this 
in their way of trial1 and in the valley
 of tears4 #aa4 ,how tender is he of    
their sufferings and sorrows2 not       
afflicting willingly1 nor delighting to 
grieve the sons of men4 #ab4 ,he taketh 
not away their delight and comfort1 till
 they cast it away themselves1 by       
sinning1 or self-afflicting1 or         
neglecting his proposed pleasures4 #ac4 
,he never faileth to meet them with his 
delights1 while they walk in the way    
prescribed to that end3 unless when it  
tendeth to their greater pleasure1 to   
have some present interruption of the   
pleasure4#abd #ad4 ,in their greatest   
needs1 when themselves and other helps  
must fail1 he giveth them ofttimes the  
greatest joys4 #ae4 ,and he taketh their

 delights and sorrows as if they were   
his own4 ,in all their afflictions he is
 afflicted1 and he delighteth in their  
welfare1 and rejoiceth over them to do  
them good4 ,cannot you see the will of  
your ,father in all this8 #af4 ,if you  
cannot1 yet lift up your heads1 and     
foresee the eternal delights which he   
hath prepared for you1 when you shall   
enter into your ,master's joy3 and then 
judge whether ,god be for your delight8 
,sidenote3 ,reasons for delight in ,god4
  ,direct4 ,v4 ,take special notice of  
the reasons why ,god commandeth you to  
delight in him1 and consequently how    
much of religion consisteth in these    
delights4--#a4 ,thou vilifiest and      
dishonourest him1 if thou judge him not 
the worthiest for thy delights4 #b4 ,if 
thou delight not in him1 thy thoughts of
 ,god will be seldom1 or unwelcome and  
unpleasant thoughts4 #c4 ,and thy       
speeches of him will be seldom1 or      
heartless1 forced speeches4 ,who knoweth
 not how readily our thoughts and       

tongues do follow our delight8 ,be it   
house1 or land1 or books1 or friends1 or
 actions1 which are our delight1 we need
 no force to bring our thoughts to them4
 ,the worldling thinks and tasteth of   
his wealth and business2 the proud man1 
of his dignities and honour2 the        
voluptuous beast1 of his lusts1 and     
sports1 and meats1 and drinks2 because  
they most delight in these4 ,and so must
 the christian of his ,god1 and hopes1  
and holy business1 as being his         
delight4#abe #d4 ,it will keep you away 
from holy duties1 in which you should   
have communion with ,god1 if you have no
 delight in ,god and them4 ,this makes  
so many neglect both public and secret  
worship1 because they have no delight in
 it2 when those that delight in it are  
ready in taking all opportunities4 #e4  
,it will corrupt your judgments1 and    
draw you to think that a little is      
enough1 and that serious diligence is   
unnecessary preciseness1 and that one   
quarter of your duty is an excess4 ,a   

man that hath no delight in ,god and    
godliness1 is easily drawn to think1    
that little1 and seldom1 and cold1 and  
formal1 and heartless1 lifeless         
preaching and praying may serve the     
turn1 and any lip-service is acceptable 
to ,god1 and that more is more ado than 
needs4 ,and hence1 he will be further   
drawn to reproach those that go beyond  
him1 to quiet his own conscience1 and   
save his own reputation2 and at last be 
a forlorn1 ,satanical reviler1 hater1   
and persecutor of the serious1 holy     
worshippers of ,god4 ,jer4 vi4 #aj1     
,behold1 the word of the ,lord is a     
reproach to them3 they have no delight  
in it3 therefore ,i am full of the fury 
of the ,lord4 #f4 ,if you delight not in
 it1 you will do that which you do1     
without a heart1 with backwardness and  
weariness3 as your ox draweth           
unwillingly in the yoke1 and is glad    
when you unyoke him3 and as your horse  
that goeth against his will1 and will go
 no longer than he feels the spur1 when 

delight would cause alacrity and        
unweariedness4 #g4 ,it makes men apt to 
quarrel with the word1 and every        
weakness in the minister offendeth them1
 as sick stomachs that have some fault  
or other still to find with their meat4 
#h4 ,it greatly inclineth men to carnal 
and forbidden pleasures1 because they   
taste not the higher and more excellent 
delights4 ,taverns1 and ale-houses1     
plays1 and whores1 cards1 and dice1 and 
excess of recreation1 must be sought out
 for them1 as ,saul sought a witch and a
 musician instead of ,god4 ,it would be 
the most effectual answer to all the    
silly reasonings of the voluptuous1 when
 they are pleading for the lawfulness of
 their unnecessary1 foolish1            
time-wasting sports1 if we could but    
help them to the heavenly nature and    
hearts that more delight in ,god4#abf   
,this better pleasure is an argument    
that would do more to confute and banish
 their sinful pleasure1 than a          
twelvemonth's disputing or preaching    

will do with them1 while they are       
strangers to the soul's delight in ,god4
 ,then they would rather say to their   
companions1 ,o come and taste those high
 delights1 which we have found in ,god6 
#i4 ,the want of a delight in ,god and  
holiness1 doth leave the soul as a prey 
to sorrows3 every affliction that       
assaulteth it may do its worst1 and hath
 its full blow at the naked1 unfortified
 heart3 for creature delights will prove
 but a poor preservative to it4 #aj4    
,this want of a delight in ,god and     
holiness1 is the way to apostasy itself4
 ,few men will hold on in a way that    
they have no delight in1 when all other 
delights must be forsaken for it4 ,the  
caged hypocrite1 while he is cooped up  
to a stricter life than he himself      
desires1 even while he seemeth to serve 
him1 is loathsome to ,god2 for the body 
without the will is but a carcass or    
carrion in his eyes4 ,if you had rather 
not serve ,god1 you do not serve him    
while you seem to serve him4 ,if you had

 rather live in sin1 you do live in sin1
 reputatively1 while you forbear the    
outward act3 for in ,god's account1 the 
heart1 or will1 is the man3 and what a  
man had rather be 7habitually7 that he  
is indeed4 ,and yet1 this hypocrite will
 be still looking for a hole to get out 
of his cage1 and forsake his unbeloved  
outside of religion3 like a beast that  
is driven in a way that he is loth to   
go1 and will be turning out at every    
gap4 ,all these mischiefs follow the    
want of delight in ,god4  ,on the       
contrary1 the benefits which follow our 
delight in ,god1 7besides the sweetness 
of it17 are unspeakable4 ,those which   
are contrary to the forementioned hurts1
 ,i leave to your own consideration4 #a4
 ,delight in ,god will prove that thou  
knowest him1 and lovest him1 and that   
thou art prepared for his kingdom2 for  
all that truly delight in him shall     
enjoy him4 #b4 ,prosperity1 which is but
 the small addition of earthly things1  
will not easily corrupt thee or         

transport thee4 #c4 ,adversity1 which is
 the withholding of earthly delights1   
will not much grieve thee1 or easily    
deject thee4 #d4 ,thou wilt receive more
 profit by a sermon1 or good book1 or   
conference1 which thou delightest in1   
than others1 that delight not in them1  
will do in many4 #e4 ,all thy service   
will be sweet to thyself1 and acceptable
 to ,god3 if thou delight in him1 he    
doth certainly delight in thee1 ,psal4  
cxlix4 #d2 cxlvii4 #aa2 #a ,chron4 xxix4
 #ag4 #f4 ,thou hast a continual feast  
with thee1 which may sweeten all the    
crosses of thy life1 and afford thee    
greater joy than thy sorrow is1 in thy  
saddest case4 #g4 ,when you delight in  
,god1 your creature delight will be     
sanctified to you1 and warrantable in   
its proper place2 which in others is    
idolatrous1 or corrupt4 ,these1 with    
many other1 are the benefits of delight 
in ,god4  ,direct4 ,,vi4 ,consider how  
suitable ,god and holiness are to be the
 matter of thy delight1 and take heed of

 all temptations which would represent  
him as unsuitable to you4--,he is1 #a4  
,most perfect and blessed in himself4   
#b4 ,and full of all that thou canst    
need4 #c4 ,he hath all the world at his 
command for thy relief4 #d4 ,he is      
nearest to thee in presence and relation
 in the world4 #e4 ,he hath fitted all  
things in religion to thy delight1 for  
matter1 variety1 and benefit4 #f4 ,he   
will be a certain and constant delight  
to thee3 and a durable delight1 when all
 others fail4 ,thy soul came from him1  
and therefore naturally should tend to  
him3 it is from him1 and for him1 and   
therefore must rest in him1 or have no  
rest4 ,we delight in the house where we 
were born1 and in our native country1   
and in our parents2 and every thing     
inclineth to its own original3 and so   
should the soul to its ,creator4        
,direct4 ,,vii4 ,corrupt not your minds 
and appetites with contrary             
delights4--,addict not yourselves to    
fleshly pleasures3 taste nothing that is

 forbidden4 ,sorrow itself is not such  
an enemy to spiritual delights1 as      
sensual1 sinful pleasures are4 ,o leave 
your beastly and your childish          
pleasures1 and come and feast your souls
 on ,god1 ,isa4 lv4 #a-c4 ,away with the
 delights of lust1 and pride1 and       
covetousness1 and vain sports1 and      
gluttony1 and drunkenness1 if ever you  
would have the solid and durable        
delights6 ,think not of joining both    
together4 ,bethink yourselves3 can it be
 any thing but the disease and          
wickedness of thy heart1 that can make a
 play1 or a feast1 or drunken1 wanton   
company1 more pleasant to thee than     
,god8 ,what a heart is that which       
thinketh it a toil to meditate on ,god  
and heaven2 and thinks it a pleasure to 
think of the baits of pride and         
covetousness6 ,what a heart is that     
which thinks that sensuality1           
wantonness1 and vanity are the pleasure 
of their families1 which must not be    
turned out2 and that godliness1 and     

heavenly discourse and exercises1 would 
be the sadness and trouble of their     
families1 which must not be brought in1 
lest it mar their mirth2 that thinks it 
an intolerable toil and slavery to love 
,god1 and holiness1 and heaven1 and to  
be employed for them2 and thinks it a   
delightful thing to love a whore1 or    
excess of meat1 or drink1 or sports6    
,can you say any thing of a man that is 
more disgraceful1 unless you say he is a
 devil8 ,it were not so vile for a child
 to delight more in a dog than in his   
parents1 or a husband to delight more in
 the ugliest harlot than in his wife1 as
 it is for a man to delight more in     
fleshly vanities than in ,god4 ,will you
 be licking up this dung1 when you      
should be solacing your souls in        
angelical pleasures1 and foretasting the
 delights of heaven8 ,oh how justly will
 ,god thrust away such wretches from his
 everlasting presence1 who so abhor his 
ways and him6 ,can they blame him for   
denying them the things which they hate1

 or set so light by1 as to prefer a lust
 before them8 ,if they were not haters  
of ,god and holiness1 they would never  
be so averse even to the delights which 
they should have with him4  ,direct4    
,,viii4 ,take heed of a melancholy habit
 of body2 for melancholy people can     
scarce delight in any thing at all1 and 
therefore not in ,god4 ,delight is as   
hard to them1 as it is to a pained      
member to find pleasure1 or a sick      
stomach to delight in the food which it 
loathes4 ,they can think of ,god with   
trouble1 and fear1 and horror1 and      
despair2 but not with delight4  ,direct4
 ,,ix4 ,take heed of an impatient1      
peevish1 self-tormenting mind1 that can 
bear no cross2 and of overvaluing       
earthly things1 which causeth impatience
 in the want of them4 ,make not too     
great a matter of fleshly pain or       
pleasure4--,otherwise your minds will be
 called to a continual attendance on the
 flesh1 and taken up with continual     
desires1 or cares1 or fears1 or griefs1 

or pleasures2 and will not be permitted 
to solace themselves with ,god4 ,the    
soul that would have pure and high      
delights1 must abstract itself from the 
concernments of the flesh2 and look on  
your body1 as if it were the body of    
another1 whose pain or pleasure you can 
choose whether you will feel4 ,when     
,paul was rapt up into the third heaven1
 and saw the things unutterable1 he was 
so far freed from the prison of sense1  
that he knew not whether he was in the  
body or out of it4 ,as the separated    
souls1 that see the face of ,god and the
 ,redeemer1 do leave the body to be     
buried1 and to rot in darkness1 and feel
 not all this to the interrupting of    
their joys2 so faith can imitate such a 
death to the world1 and such a neglect  
of the flesh1 and some kind of elevating
 separation of the mind1 to the things  
above4 ,if in this near conjunction you 
cannot leave the body to rejoice or     
suffer alone1 yet1 as itself is but a   
servant to the soul1 so let not its pain

 or pleasure be predominant1 and control
 the high operations of the soul4 ,a    
manly1 valiant1 believing soul1 though  
it cannot abate the pain at all1 nor    
reconcile the flesh to its calamity1 yet
 it can do more1 notwithstanding the    
pain1 to its own delight1 than strangers
 will believe4  ,some women1 and        
passionate1 weak-spirited men1          
especially in sickness1 are so peevish1 
and of such impatient minds1 that their 
daily work is to disquiet and torment   
themselves4 ,one can scarce tell how to 
speak to them1 or look at them1 but it  
offendeth them4 ,and the world is so    
full of occasions of provocation1 that  
such persons are like to have little    
quietness4 ,it is unlike that these     
should delight in ,god1 who keep their  
minds in a continual1 ulcerated1 galled 
state1 incapable of any delights at all1
 and cease not their self-tormenting4   
,direct4 ,x4 ,it is only a life of      
faith1 that will be a life of holy1     
heavenly delight3 exercise yourselves1  

therefore1 in believing contemplations  
of the things unseen4--,it must not be  
now and then a glance of the eye of the 
soul towards ,god1 or a seldom          
salutation1 which you would give a      
stranger2 but a walking with him1 and   
frequent addresses of the soul unto him1
 which must help you to the delights    
which believers find in their communion 
with him4  ,direct4 ,,xi4 ,especially   
let faith go frequently to heaven for   
renewed matter of delight1 and          
frequently think what ,god will be to   
you there for ever1 and with what full1 
everlasting delight he will satiate your
 souls4--,as heaven is the place of our 
full delight1 so the foresight and      
foretaste of it1 is the highest delight 
which on earth is to be attained4 ,and a
 soul that is strange to the foresight  
of heaven1 will be as strange to the    
true delights of faith4  ,direct4 ,,xii4
 ,it is a great advantage to holy       
delight1 to be much in the more         
delightful parts of worship2 as in      

thanksgiving and praise1 and a due      
celebration of the sacrament of the body
 and blood of ,christ4--,of which ,i    
have spoken in the foregoing directions4
  ,direct4 ,,xiii4 ,a skilful1          
experienced pastor1 who is able to open 
the treasury of the gospel1 and publicly
 and privately to direct his flock in   
the work of self-examination1 and the   
heavenly exercises of faith1 is a great 
help to christians' spiritual           
delight4--,the experiences of believers 
teach them this3 how oft do they go away
 refreshed and revived1 who came to the 
assembly1 or to their pastors1 in great 
distress1 and almost in despair6 ,see   
,job xxxiii4 #bc2 #b ,cor4 i4 #c1 #d4   
,it is the office and delight of the    
ministers of ,christ1 to be helpers of  
his people's faith and joy1 #b ,cor4 i4 
#bd2 ,phil4 i4 #d1 #be2 #a ,thess4 ii4  
#bj4  ,direct4 ,,xiv4 ,make use of all  
that prosperity1 and lawful pleasure1   
which ,god giveth you in outward things1
 for the increase and advantage of your 

delight in ,god4--,though corrupted     
nature is apter to abuse prosperity and 
earthly delights1 than any other state1 
to the diverting of the heart from ,god2
 and almost all the devil's poison is   
given in sugared or gilded allectives2  
yet the primitive1 natural use of       
prosperity1 of health1 and plenty1 and  
honour1 and peace1 is to lead up the    
mind to ,god1 and give us a taste of his
 spiritual delights6 ,that the          
neighbourhood of the body might be the  
soul's advantage2 and that ,god1 who in 
this life will be seen by us but in a   
glass1 and will give out his comforts by
 his appointed means1 might make        
advantage of sensitive delights1 for his
 own reception1 and the communications  
of his love and pleasure unto man3 that1
 as soon as the eye1 or ear1 or taste1  
perceiveth the delightfulness of their  
several objects1 the holy soul might    
presently take the hint and motion1 and 
be carried up to delightful thoughts of 
him that giveth us all these delights4  

,and1 doubtless1 so far as we can make  
use of a delight in friends1 or food1 or
 health1 or habitations1 or any         
accommodations of our bodies1 to further
 our delight in ,god1 or to remove those
 melancholy fears or sorrows1 which     
would hinder this spiritual delight1 it 
is not only lawful1 but our duty to use 
them1 with that moderation as tendeth to
 this end4  ,direct4 ,,xv4 ,make use of 
affliction1 as a great advantage for    
your purest and unmixed delight in      
,god4--,the servants of ,christ have    
usually never so much of the joy in the 
,holy ,ghost1 as in their greatest      
sufferings2 especially if they be for   
his sake4 ,the soul never retireth so   
readily and delightfully to ,god1 as    
when it hath no one else that will      
receive it1 or that it can take any     
comfort from4 ,god comforteth us most1  
when he hath made us see that none else 
can or will relieve us4 ,when all       
friends have forsaken us save only one1 
that one is sweeter to us then than     

ever4 ,when all our house is fired down 
except one room1 that room is pleasanter
 to us than it was before4 ,he that hath
 lost one eye1 will love the other      
better than before4 ,in prosperity our  
delights in ,god are too often corrupted
 by a mixture of sensual delight2 but   
all that remaineth when the creature is 
gone1 is purely divine4  ,direct4 ,,xvi4
 ,labour by self-examination1           
deliberately managed under the direction
 of an able spiritual guide1 to settle  
your souls in the well-grounded         
persuasion of your special interest in  
,god and heaven2 and then suffer not    
,satan1 by his troublesome importunity1 
to renew your doubts1 or molest your    
peace4--,an orderly1 well-guided1       
diligent self-examination1 may quickly  
do much to show you your condition2 and 
if you are convinced that the truth of  
grace is in you1 let not fears and      
suspicion go for reason1 and cause you  
to deny that which you cannot1 without  
the gainsaying of your consciences1     

deny4 ,you see not the design of the    
devil in all this3 his business is1 by  
making you fear that you have no        
interest in ,god1 to destroy your       
delight in him and in his service3 and  
next that1 to make you through weariness
 forsake him2 and either despair1 or    
turn to sensual delights4 ,foresee and  
prevent these designs of ,satan1 and    
suffer him not at his pleasure to raise 
new storms of fears and troubles1 and   
draw you to deny your ,father's mercies1
 or to suspect his proved love4         
,direct4 ,,xvii4 ,damp not your delights
 by wilful sin4--,if you grieve your    
,comforter he will grieve you1 or leave 
you to grieve yourselves3 in that       
measure that any known sin is cherished1
 delight in ,god will certainly decay4  
,direct4 ,,xviii4 ,improve your         
observation of wicked men's sensual     
delights1 to provoke your souls to      
delight in ,god4--,think with           
yourselves3 ,shall hawks1 and hounds1   
and pride1 and filthiness1 and cards1   

and dice1 and plays1 and sports1 and    
luxury1 and idleness1 and foolish talk1 
or worldly honours1 be so delightful to 
these deluded sinners8 and shall not my 
,god and ,saviour1 his love and         
promises1 and the hopes of heaven1 be   
more delightful to me8 ,is there any    
comparison between the matter of my     
delights and theirs8  ,direct4 ,,xix4   
,labour to overcome those fears of      
death1 which would damp your joys in the
 foresight of everlasting joys4--,as    
nothing more feedeth holy delights than 
the forethoughts of heaven2 so there is 
scarce any thing that more hindereth our
 delight in those forethoughts1 than the
 fear of interposing death4 ,see what ,i
 have written against this fear1 in my  
,treatise of ,self-denial1 and ,saints' 
,rest1 and in my ,treatise of ,death1 as
 the last ,enemy1 and in my ,last ,work 
of a ,believer4  ,direct4 ,,xx4 ,pretend
 not any other religious duties against 
your delights in ,god and holiness2 but 
use them all in their proper            

subservience to this4--,penitent sorrow 
is only a purge to cast out those       
corruptions which hinder you from       
relishing your spiritual delights4 ,use 
it therefore as physic1 only when there 
is need2 and not for itself1 but only to
 this end2 and turn it not into your    
ordinary food4 ,delight in ,god is the  
health of your souls3 say not you cannot
 have while to be healthful1 because you
 must take physic1 or that you take     
physic against health1 or instead of    
health1 but for your health4 ,so take up
 no sorrow against your delight in ,god1
 or instead of it1 but for it1 and so   
much as promoteth it4 ,see the          
directions for love beforegoing4  ,by   
this time you may see1 that holy delight
 adjoined to love1 is the principal part
 of our religion1 and that they mistake 
it which place it in any thing else4    
,and therefore how inexcusable are all  
the ungodly enemies or neglecters of a  
holy life4 ,if it had been a life of    
grief and toil1 they had had some       

pretence2 but to fly from pleasure1 and 
refuse delight1 and such delight1 is    
inexcusable4 ,be it known to you1       
sinners1 ,god calleth you not to forsake
 delight1 but to accept it2 to change   
your delight in sin and vanity1 for     
delight in him4 ,you dare not say but   
this is better3 you cannot have your    
houses and lands for ever1 nor your lust
 and luxury for ever2 but you may have  
,god for ever4 ,and do you hope to live 
for ever with him1 and have you no      
delight in him8 ,men deal with ,christ  
as the papists with the reformed        
churches3 because we reject their       
formalities and ceremonious toys1 they  
say we take down all religion4 ,so      
because we would call men from their    
brutish pleasures1 they say we would let
 them have no pleasure2 for the epicure 
thinks1 when his luxury1 lust1 and sport
 is gone1 all is gone4 ,call a sluggard 
from his bed1 or a glutton from his     
feast1 to receive a kingdom1 and he will
 grudge1 if he observe only what you    

would take from him1 and not what you   
give him in its stead4 ,when earthly    
pleasures end in misery1 then who would 
not wish they had preferred the holy1   
durable delights8         99       99   
99       99       99  ,sidenote3 ,for a 
life of thankfulness4  ,grand ,direct4  
,,xiv4 ,let thankfulness to ,god thy    
,creator1 ,redeemer1 and ,regenerator1  
be the very temperament of thy soul1 and
 faithfully expressed by thy tongue and 
life4  ,though our thankfulness is no   
benefit to ,god1 yet he is pleased with 
it1 as that which is suitable to our    
condition1 and showeth the ingenuity and
 honesty of the heart4 ,an unthankful   
person is but a devourer of mercies1 and
 a grave to bury them in1 and one that  
hath not the wit and honesty to know and
 acknowledge the hand that giveth them2 
but the thankful looketh above himself1 
and returneth all1 as he is able1 to him
 from whom they flow4  ,true            
thankfulness to ,god is discerned from  
counterfeit1 by these qualifications3   

#a4 ,true thankfulness having a just    
estimate of mercies comparatively1      
preferreth spiritual and everlasting    
mercies before those that are merely    
corporal and transitory4 ,but carnal    
thankfulness chiefly valueth carnal     
mercies1 though notionally it may       
confess that the spiritual are the      
greater4 #b4 ,true thankfulness         
inclineth the soul to a spiritual       
rejoicing in ,god1 and to a desire after
 more of his spiritual mercies3 but     
carnal thankfulness is only a delight in
 the prosperity of the flesh1 or the    
delusion and carnal security of the     
mind1 inclining men to carnal1 empty    
mirth1 and to a desire of more such     
fleshly pleasure1 plenty1 or content3 as
 a beast that is full fed1 will skip1   
and play1 and show that he is pleased   
with his state2 or if he have ease1 he  
would not be molested4 #c4 ,true        
thankfulness kindleth in the heart a    
love to the giver above the gift1 or at 
least a love to ,god above our carnal   

prosperity and pleasure1 and bringeth   
the heart still nearer unto ,god1 by all
 his mercies4 ,but carnal thankfulness  
doth spring from carnal self-love1 or   
love of fleshly prosperity2 and is moved
 by it1 and is subservient to it1 and   
loveth ,god1 and thanketh him1 but so   
far as he gratifieth or satisfieth the  
flesh4 ,a childlike thankfulness maketh 
us love our ,father more than his gift1 
and desire to be with him in his arms2  
but a dog doth love you and is thankful 
to you but for feeding him3 he loveth   
you in subordination to his appetite and
 his bones4 #d4 ,true thankfulness      
inclineth us to obey and please him1    
that obligeth us by his benefits4 ,but  
carnal thankfulness puts ,god off with  
the hypocritical1 complimental thanks of
 the lips1 and spends the mercy in the  
pleasing of the flesh1 and makes it but 
the fuel of lust and sin4 #e4 ,true     
thankfulness to ,god is necessarily     
transcendent1 as his mercies are        
transcendent4 ,the saving of our souls  

from hell1 and promising us eternal     
life1 besides the giving us our very    
beings and all that we have1 do oblige  
us to be totally and absolutely his1    
that is so transcendent a ,benefactor to
 us1 and causeth the thankful person to 
devote and resign himself and all that  
he hath to ,god1 to answer so great an  
obligation4 ,but carnal thankfulness    
falls short of this absolute and total  
dedication1 and still leaveth the sinner
 in the power of self-love1 devoting    
himself 7really7 to himself1 and using  
all that he is1 or hath1 to the pleasing
 of his fleshly mind1 and giving ,god   
only the tithes or leavings of the      
flesh1 or so much as it can spare1 lest 
he should stop the streams of his       
benignity1 and bereave the flesh of its 
prosperity and contents4                
,directions for ,thankfulness to ,god1  
our ,benefactor4  ,sidenote3 ,gratitude 
is to the promise1 much what obedience  
is to the law4  ,direct4 ,i4 ,understand
 well how great this duty is1 in the    

nature of the thing1 but especially how 
the very design and tenor of the gospel1
 and the way of our salvation by a      
,redeemer1 bespeaketh it as the very    
complexion of the soul1 and of every    
duty4--,a creature that is wholly his   
,creator's1 and is preserved every      
moment by him1 and daily fed and        
maintained by his bounty1 and is put    
into a capacity of life eternal1 must   
needs be obliged to incessant gratitude4
 ,and unthankfulness among men is justly
 taken for an unnatural1 monstrous vice1
 which forfeiteth the benefits of       
friendship and society3 #b ,tim4 iii4   
#b1 the unthankful are numbered with the
 unholy1 c4 as part of the monsters     
which should come in the last times 7and
 which we have lived to see1 exactly    
answering that large description of     
them74 ,but the design of ,god in the   
work of redemption1 is purposely laid   
for the raising of the highest          
thankfulness in man3 and the covenant of
 grace containeth such abundant1        

wondrous mercies1 as might compel the   
souls of men to gratitude1 or leave them
 utterly without excuse4 ,it is a great 
truth1 and much to be considered1 that  
gratitude is that general duty of the   
gospel1 which containeth and animateth  
all the rest1 as being essential to all 
that is properly evangelical4 ,a law1 as
 a law1 requireth obedience as the      
general duty3 and this obedience is to  
be exercised and found in every         
particular duty which it requireth4 ,and
 the covenant with the ,jews was called1
 ,the ,law1 because the regulating part 
was most eminent3 and so obedience was  
the thing that was eminently required by
 the law1 though their measure of mercy 
obliged them also to thankfulness4 ,but 
the gospel or new covenant is most      
eminently a history of mercy1 and a     
tender and promise of the most          
unmatchable benefits that ever were     
heard of by the ears of man3 so that the
 gift of mercy is the predominant or    
eminent part in the gospel or new       

covenant3 and though still ,god be our  
,governor1 and the new covenant also    
hath its precepts1 and is a law1 yet    
that is1 in a sort1 but the subservient 
part4 ,and what obedience is to a law1  
that thankfulness is to a benefit1 even 
the formal answering of its obligation3 
so that though we are called to as exact
 obedience as ever1 yet it is now only a
 thankful obedience that we are called  
to4 ,and just as law and promises or    
gifts are conjoined in the new covenant1
 just so should obedience and           
thankfulness be conjoined in our hearts 
and lives2 one to ,god as our ,ruler1   
and the other to him as our ,benefactor3
 and these two must animate every act of
 heart and life4 ,we must repent of sin2
 but it must be a thankful repenting1 as
 becometh those that have a free pardon 
of all their sins procured by the blood 
of ,christ1 and offered them in the     
gospel3 leave out this gratitude1 and it
 is no evangelical repentance4 ,and what
 is our saving faith in ,christ1 but the

 assent to the truth of the gospel1 with
 a thankful acceptance of the good which
 it offereth us1 even ,christ as our    
,saviour1 with the benefits of his      
redemption4 ,the love to ,god that is   
there required1 is the thankful love of 
his redeemed ones3 and the love to our  
very enemies1 and the forgiving of      
wrongs1 and all the love to one another1
 and all the works of charity there     
required1 are the exercises of          
gratitude1 and are all to be done1 on   
this account1 because ,christ hath loved
 us1 and forgiven us1 and that we may   
show our thankful love to him4          
,preaching1 and praying1 and sacraments1
 and public praises1 and communion of   
saints1 and obedience1 are all to be    
animated with gratitude2 and they are no
 further evangelically performed1 than  
thankfulness is the very life and       
complexion of them all4 ,the dark and   
defective opening of this by preachers1 
gave occasion to the antinomians to run 
into the contrary extreme1 and to       

derogate too much from ,god's law and   
our obedience2 but if we obscure the    
doctrine of evangelical gratitude1 we do
 as bad or worse than they4 ,obedience  
to our ,ruler1 and thankfulness to our  
,benefactor1 conjoined and co-operating 
as the head and heart in the natural    
body1 do make a christian indeed4       
,understand this well1 and it will much 
incline your hearts to thankfulness4    
,direct4 ,,ii4 ,let the greatness of the
 manifold mercies of ,god1 be           
continually before your                 
eyes4--,thankfulness is caused by the   
due apprehension of the greatness of    
mercies4 ,if you either know them not to
 be mercies1 or know not that they are  
mercies to you1 or believe not what is  
said and promised in the gospel1 or     
forget them1 or think not of them1 or   
make light of them through the          
corruption of your minds1 you cannot be 
thankful for them4 ,i have before spoken
 of mercy in order to the kindling of   
love1 and therefore shall now only      

recite these following1 to be always in 
our memories4 #a4 ,the love of ,god in  
giving you a ,redeemer1 and the love of 
,christ in giving his life for us1 and  
in all the parts of our redemption4 #b4 
,the covenant of grace1 the pardon of   
all our sins3 the justification of our  
persons3 our adoption1 and title to     
eternal life4 #c4 ,the aptness of means 
for calling us to ,christ3 the gracious 
and wise disposals of ,providence to    
that end3 the gifts and compassion of   
our instructors3 the care of parents3   
and the helps and examples of the       
servants of ,christ4 #d4 ,the efficacy  
of all these means3 the giving us to    
will and to do1 and opening of our      
hearts1 and giving us repentance unto   
life1 and the ,spirit of ,christ to     
mortify our sins1 and purify our nature1
 and dwell within us4 #e4 ,a standing in
 his church1 under the care of faithful 
pastors3 the liberty1 comfort1 and      
frequent benefit of his word and        
sacraments1 and the public communion of 

his saints4 #f4 ,the company of those   
that fear the ,lord1 and their faithful 
admonitions1 reproofs1 and              
encouragements3 the kindness they have  
showed us for body1 or for soul4 #g4    
,the mercies of our relations1 or       
habitations1 our estates1 and the       
notable alterations and passages of our 
lives4 #h4 ,the manifold preservations  
and deliverances of our souls1 from     
errors and seducers2 from terrors and   
distress2 from dangerous temptations1   
and many a soul-wounding sin2 and that  
we are not left to the errors and       
desires of our hearts1 to seared        
consciences1 as forsaken of ,god4 #i4   
,the manifold deliverances of our bodies
 from enemies1 hurts1 distresses1       
sicknesses1 and death4 #aj4 ,the mercies
 of adversity1 in wholesome1 necessary  
chastisements1 or honourable sufferings 
for his sake1 and support or comfort    
under all4 #aa4 ,the communion which our
 souls have had with ,god1 in the course
 of our private and public duties1 in   

prayer1 sacraments1 and meditation4 #ab4
 ,the use which he hath made of us for  
the good of others2 that our time hath  
not been wholly lost1 and we have not   
lived as burdens of the world4 #ac4 ,the
 mercies of all our friends and his     
servants1 which were to us as our own2  
and our interest in the mercies and     
public welfare of his church1 which are 
more than our own4 #ad4 ,his patience   
and forbearance with us under our       
constant unprofitableness and           
provocations1 and his renewed mercies   
notwithstanding our abuse3 our          
perseverance until now4 #ae4 ,our hopes 
of everlasting rest and glory1 when this
 sinful life is at an end4 ,aggravate   
these mercies in your more enlarged     
meditations1 and they will sure         
constrain you to cry out1 ,bless the    
,lord1 ,o my soul3 and all that is      
within me1 bless his holy name4 ,bless  
the ,lord1 ,o my soul1 and forget not   
all his benefits2 who forgiveth all     
thine iniquities2 who healeth all thy   

diseases2 who redeemeth thy life from   
destruction2 who crowneth thee with     
loving-kindness and tender mercies1     
,psal4 ciii4 #a-d4 ,enter into his gates
 with thanksgiving1 and into his courts 
with praise2 be thankful to him1 and    
bless his name4 ,for the ,lord is good2 
his mercy is everlasting2 and his truth 
endureth to all generations1 ,psal4 c4  
#d1 #e4 ,the ,lord is merciful and      
gracious1 slow to anger1 and plenteous  
in mercy4 ,for as the heaven is high    
above the earth1 so great is his mercy  
to them that fear him1 ,psal4 ciii4 #h1 
#aa4 ,o give thanks unto the ,lord2 for 
he is good3 for his mercy endureth for  
ever1 ,psal4 cxxxvi4 #a1 c4 ,o give     
thanks unto the ,lord2 call upon his    
name2 make known his deeds among the    
people4 ,sing ye unto him1 sing psalms  
unto him2 talk ye of all his wondrous   
works4 ,glory ye in his holy name3 let  
the heart of them rejoice that seek him1
 ,psal4 cv4 #a-c4  ,direct4 ,,iii4 ,be  
well acquainted with the greatness of   

your sins1 and sensible of them as they 
are the aggravation of ,god's mercies to
 you4--,this is the main end why ,god   
will humble those that he will save2 not
 to drive them to despair of mercy1 nor 
that he taketh pleasure in their sorrows
 for themselves2 but to work the heart  
to a due esteem of saving mercy1 and to 
a serious desire after it1 that they may
 thankfully receive it1 and carefully   
retain it1 and faithfully use it4 ,an   
unhumbled soul sets light by ,christ1   
and grace1 and glory3 it relisheth no   
spiritual mercy3 it cannot be thankful  
for that which it findeth no great need 
of4 ,but true humiliation recovereth our
 appetite1 and teacheth us to value     
mercy as it is4 ,think therefore what   
sin is1 7as ,i have opened to you1      
direct1 viii47 and think of your        
manifold aggravated sins3 and then think
 how great those mercies are that are   
bestowed on so great1 unworthy sinners6 
,then mercy will melt your humbled      
hearts1 when you confess that you are   

unworthy to be called sons1 ,luke xv42  
and that you are not worthy to look up  
to heaven1 ,luke xviii4 #ac2 and that   
you are not worthy of the least of all  
the mercies of ,god1 ,gen4 xxxii4 #aj4  
,the humble soul is the thankful soul1  
and therefore so greatly valued by the  
,lord4  ,direct4 ,,iv4 ,understand what 
misery you were delivered from1 and     
estimate the greatness of the mercy1 by 
the greatness of the punishment which   
you had deserved4--,misery as well as   
sin must tell us the greatness of our   
mercies4 ,this is before opened1 chap4  
i4 direct1 ix4  ,direct4 ,v4 ,suppose   
you saw the damned souls1 or suppose you
 had been one day in hell yourselves1   
bethink you then how thankful you would 
have been for ,christ and mercy4--,and  
you were condemned to it by the law of  
,god1 and if death had brought you to   
execution you had been there1 and then  
mercy would have been more esteemed4 ,if
 a preacher were sent to those miserable
 souls to offer them a pardon and       

eternal life on the terms as they are   
offered to us1 do you think they would  
make as light of it as we do8  ,direct4 
,,vi4 ,neglect not to keep clear the    
evidences of thy title to those especial
 mercies for which thou shouldst be most
 thankful3 and hearken not to ,satan    
when he would tempt thee to think that  
they are none of thine1 that so he might
 make thee deny ,god the thanks for them
 which he expecteth4--,of this ,i have  
spoken in the directions for love4      
,direct4 ,,vii4 ,think much of those    
personal mercies which ,god hath showed 
thee from thy youth up until now1 by    
which he hath manifested his care of    
thee1 and particular kindness to        
thee4--,though the common mercies of    
,god's servants be the greatest1 which  
all other christians share in with each 
one2 yet personal favours peculiar to   
ourselves1 are apt much to affect us1 as
 being near our apprehension1 and       
expressing a peculiar care and love of  
us4 ,therefore christians should mark   

,god's dealings with them1 and write    
down the great and notable mercies of   
their lives 7which are not unfit for    
others to know1 if they should see it74 
,direct4 ,,viii4 ,compare thy proportion
 of mercies with the rest of the        
people's in the world4 ,and thou wilt   
find that it is not one of many         
thousands that hath thy proportion4--,it
 is so small a part of the world that   
are christians1 and of those so few that
 are orthodox1 reformed christians1 and 
of those so few that are seriously godly
 as devoted to ,god1 and of those so few
 that fall not into some perplexities1  
errors1 scandals1 or great afflictions  
and distress1 that those few that are in
 none of these ranks have cause of      
wondrous thankfulness to ,god2 yea1 the 
most afflicted christians in the world4 
,suppose ,god had divided his mercies   
equally to all men in the world1 as     
health1 and wealth1 and honour1 and     
grace1 and the gospel1 c42 how little of
 them would have come to thy share in   

comparison of what thou now possessest6 
how many have less wealth or honour than
 thou6 how many thousands have less of  
gospel and of grace6 ,in reason         
therefore thy thankfulness should be    
proportionable and extraordinary4       
,direct4 ,,ix4 ,compare the mercies     
which thou wantest1 with those which    
thou possessest1 and observe how much   
thy receivings are greater than thy     
sufferings4--,thou hast many meals'     
plenty1 for one day of scarcity or      
pinching hunger2 thou hast many days'   
health1 for one day's sickness3 and if  
one part be ill1 there are more that are
 not2 if one cross befall thee1 thou    
escapest many more that might befall    
thee1 and which thou deservest4         
,direct4 ,x4 ,bethink thee how thou     
wouldst value thy mercies1 if thou wert 
deprived of them4--,the want of them    
usually teacheth us most effectually to 
esteem them4 ,think how thou shouldst   
value ,christ and hope1 if thou wert in 
despair6 and how thou wouldst value the 

mercies of earth1 if thou wert in hell6 
and the mercies of ,england1 if thou    
wert among bloody inquisitors and       
persecutors1 and wicked1 cruel heathens 
or ,mahometans1 or brutish1 savage      
,americans6 ,think how good sleep would 
seem to thee1 if thou couldst not sleep 
for pains6 or how good thy meat1 or     
drink1 or clothes1 or house1 or         
maintenance1 or friends1 would all seem 
to thee1 if they were taken from thee6  
and how great a mercy health would seem1
 if thou wert under some tormenting     
sickness6 and what a mercy time would   
seem1 if death were at hand1 and time   
were ending6 and what a mercy thy least 
sincere desires1 or measure of grace1   
is1 in comparison of their case that are
 the haters1 despisers1 and persecutors 
of holiness6 ,these thoughts1 if        
followed home1 may shame thee into      
thankfulness4  ,direct4 ,,xi4 ,let      
heaven be ever in thine eye1 and still  
think of the endless joy which thou     
shalt have with ,christ4--,for that is  

the mercy of all mercies2 and he that   
hath not that in hope to be thankful    
for1 will never be thankful aright for  
any thing2 and he that hath heaven in   
promise to be thankful for1 hath still  
reason for the highest1 joyful thanks1  
whatever worldly thing he want1 or      
though he were sure never more to have  
comfort in any creature upon earth4 ,he 
is unthankful indeed1 that will not be  
thankful for heaven2 but that is a mercy
 which will constrain to thankfulness1  
so far as our title is discerned4 ,the  
more believing and heavenly the mind is1
 the more thankful4  ,direct4 ,,xii4    
,look on earthly and present mercies in 
connexion with heaven which is their    
end1 and as sweetened by our interest in
 ,god that giveth them4--,you leave out 
all the life and sweetness1 which must  
cause your thankfulness1 if you leave   
out ,god and overlook him4 ,a dead      
carcass hath not the loveliness or      
usefulness as a living man4 ,you mortify
 your mercies1 when you separate them   

from ,god and heaven1 and then their    
beauty1 and sweetness1 and excellency   
are gone2 and how can you be thankful   
for the husks and shells1 when you      
foolishly neglect the kernel8 ,take     
every bit as from thy ,father's hands3  
remember that he feedeth1 and clotheth1 
and protecteth thee1 as his child3 it is
 to ,our ,father which is in heaven1    
that we must go every day for our daily 
bread4 ,taste his love in it1 and thou  
wilt say that it is sweet4 ,remember    
whither all his mercies tend1 and where 
they will leave thee1 even in the bosom 
of ,eternal love4 ,think with thyself1  
how good is this with the love of ,god6 
this and heaven are full enough for me4 
,coarse fare1 and coarse clothing1 and  
coarse usage in the world1 and hard     
labour1 and a poor habitation1 with     
heaven after all1 is mercy beyond all   
human estimation or conceiving4 ,nothing
 can be little1 which is a token of the 
love of ,god1 and leadeth to eternal    
glory4 ,the relation to heaven is the   

life and glory of every mercy4  ,direct4
 ,,xiii4 ,think oft how great a mercy it
 is1 that thankfulness for mercy is made
 so great a part of thy duty4--,is it   
not the sweetest employment in the world
 to be always thinking on so sweet a    
thing as the mercies of ,god1 and to be 
mentioning them with glad and thankful  
hearts8 ,is not this a sweeter kind of  
work than to be abusing mercy1 and      
casting it away upon fleshly lusts1 and 
sinning it away1 and turning it against 
us8 ,yea1 is it not a sweeter work than 
to be groaning under sin and misery8 ,if
 ,god had as much fixed your thoughts   
upon saddening1 heart-breaking objects1 
as he hath 7by his commands7 upon       
reviving and delighting objects1 you    
might have thought religion a melancholy
 life4 ,but when sorrow is required but 
as preparatory to delight1 and cheerful 
thanksgiving is made the life and sum of
 your religion1 who but a monster will  
think it grievous to live in            
thankfulness to our great ,benefactor8  

,to think thus of the sweetness of it   
will do much to incline us to it1 and   
make it easy to us4  ,direct4 ,,xiv4    
,make conscience ordinarily of allowing 
,god's mercies as great a room in thy   
thoughts and prayers1 as thou allowest  
to thy sins1 and wants1 and             
troubles4--,in a day of humiliation1 or 
after some notable fall into sin1 or in 
some special cases of distress1 ,i      
confess sin and danger may have the     
greater share4 ,but1 ordinarily1 mercy  
should take up more time in our         
remembrance and confession than our     
sins4 ,let the reasons of it first      
convince you1 that this is your duty2   
and1 when you are convinced1 hold       
yourselves to the performance of it4 ,if
 you cannot be so thankful as you       
desire1 yet spend as much time in the   
confessing of ,god's mercy to you1 as in
 confessing your sins and mentioning    
your wants4 ,thanksgiving is an         
effectual petitioning for more3 it      
showeth that the soul is not drowned in 

selfishness1 but would carry the fruit  
of all his mercies back to ,god4 ,if you
 cannot think on mercy so thankfully as 
you would1 yet see that it have a due   
proportion of your thoughts4 ,this      
course 7of allowing mercy its due time  
in our thoughts and prayers7 would work 
the soul to greater thankfulness by     
degrees4 ,whereas1 on the contrary1 when
 men accustom themselves to have ten    
words or twenty of confession and       
petition for one of thanksgiving1 and   
ten thoughts of sins1 and wants1 and    
troubles1 for one of mercies1 this      
starveth thankfulness and turneth it out
 of doors4 ,you can command your words  
and thoughts if you will2 resolve1      
therefore1 on this duty4  ,direct4 ,,xv4
 ,take heed of a proud1 a covetous1 a   
fleshly1 or a discontented mind2 for all
 these are enemies to thankfulness4--,a 
proud heart thinks itself the worthiest 
for more1 and thinks diminutively of    
all4 ,a covetous heart is still gaping  
after more1 and never returning the     

fruit of what it hath received4 ,a      
fleshly mind is an insatiable gulf of   
corporal mercies2 like a greedy dog that
 is gaping for another bone when he hath
 devoured one1 and sacrificeth all to   
his belly1 which is his god1 ,phil4 iii4
 #ah4 ,a discontented mind is always    
murmuring and never pleased1 but findeth
 something still to quarrel at2 and     
taketh more notice of the denying of its
 unjust desires1 than of the giving of  
many undeserved mercies4 ,thankfulness  
prospereth not1 where these vices       
prosper4  ,direct4 ,,xvi4 ,avoid as much
 as may be a melancholy and over-fearful
 temper2 for that will not suffer you to
 see or taste your greatest mercies1 nor
 to be glad or thankful for any thing   
you have1 but is still representing all 
things to you in a terrible or          
lamentable shape4--,the grace of        
thankfulness may he habitually in a     
timorous1 melancholy mind2 and that     
appeareth in their valuation of the     
mercy4 ,how glad and thankful would they

 be1 if they were assured that the love 
of ,god is towards them6 ,but it is next
 to impossible for them1 ordinarily1 to 
exercise thankfulness1 because they     
cannot believe any thing of themselves  
that is good and comfortable4 ,it is as 
natural for them to be still fearing1   
and despairing1 and complaining1 and    
troubling themselves1 as for froward    
children to be crying1 or sick men to   
groan4 ,befriend not therefore this     
miserable disease1 but resist it by all 
due remedies4  ,direct4 ,,xvii4 ,take   
heed of unthankful doctrines1 which     
teach you to deny or undervalue         
mercy4--,such is1 #a4 ,the doctrines of 
the ,pelagians1 7whom ,prosper calleth  
the ,ungrateful17 that denied faith and 
special grace to be any special gift of 
,god2 and that teach you1 that ,peter is
 no more beholden to ,god than ,judas1  
for his differencing grace4 #b4 ,the    
doctrine which denieth general grace1   
7which is presupposed unto special17 and
 tells the world1 that ,christ died only

 for the elect1 and that all the mercy  
of the gospel is confined to them alone2
 and teacheth all men to deny ,god any  
thanks for ,christ or any gospel mercy1 
till they know that they are elect and  
justified2 and would teach the wicked1  
7on earth and in hell17 that they ought 
not to accuse themselves for sinning    
against any gospel mercy1 or for        
rejecting a ,christ that died for them4 
#c4 ,all doctrine which makes ,god the  
physical1 efficient predeterminer of    
every act of the creature considered in 
all its circumstances2 and so tells you1
 that saving grace is no more1 nor any  
otherwise caused1 of ,god1 than sin and 
every natural act is2 and our thanks    
that we owe him for keeping us from sin 
is but for not irresistible premoving us
 to it4 ,such doctrines cut the veins of
 thankfulness2 and being not doctrines  
according to godliness1 the life of     
grace and spiritual sense of believers  
are against them4  ,direct4 ,,xviii4    
,put not ,god off with verbal thanks1   

but give him thyself and all thou       
hast4--,thankfulness causeth the soul to
 inquire1 ,what shall ,i render unto the
 ,lord for all his benefits towards me8 
,psal4 cxvi4 #ab4 ,and it is no less    
than thyself and all thou hast that thou
 must render2 that is1 thou must give   
,god not only thy tithes1 and the       
sacrifice of ,cain1 but thyself to be   
entirely his servant1 and all that thou 
hast to be at his command1 and used in  
the order that he would have thee use   
it4 ,a thankful soul devoteth itself to 
,god2 this is the living1 acceptable    
sacrifice1 ,rom4 xii4 #a4 ,it studieth  
how to do him service1 and how to do    
good with all his mercies4 ,thankfulness
 is a powerful spring of obedience1 and 
makes men long to be fruitful and       
profitable1 and glad of opportunities to
 be serviceable to ,god4 ,thus law and  
gospel1 obedience and gratitude1 concur4
 ,a thankful obedience and an obedient  
thankfulness are a christian's life4    
,offer unto ,god thanksgiving2 and pay  

thy vows to the ,most ,high3 and call   
upon me in the day of trouble1 and ,i   
will deliver thee1 and thou shalt       
glorify me4 ,whoso offereth praise      
glorifieth me2 and to him that ordereth 
his conversation aright1 ,i will show   
the salvation of ,god1 ,psal4 #a4 #ad1  
#ae1 #bc4  ,i beseech thee now that     
readest these lines1 be so true to ,god1
 be so ingenuous1 be so much a friend to
 the comfort of thy soul1 and so much   
love a life of pleasure1 as to set      
thyself for the time to come to a more  
conscionable performance of this noble  
work2 and steep thy thoughts in the     
abundant mercies of thy ,god1 and       
express them more in all thy speech to  
,god and man4 ,say as ,david1 ,o ,lord1 
truly ,i am thy servant2 thou hast      
loosed my bonds4 ,i will offer to thee  
the sacrifice of thanksgiving1 and will 
call upon the name of the ,lord1 ,psal4 
cxvi4 #af1 #ag4 ,i will extol thee1 ,o  
,lord1 for thou hast lifted me up1 and  
hast not made my foes to rejoice over   

me4 ,o ,lord my ,god1 ,i cried unto     
thee1 and thou hast healed me4 ,o ,lord1
 thou hast brought up my soul from the  
grave2 thou hast kept me alive1 that ,i 
should not go down to the pit4 ,sing    
unto the ,lord1 ,o ye saints of his1 and
 give thanks at the remembrance of his  
holiness4 ,thou hast put off my         
sackcloth and girded me with gladness2  
to the end that my glory may sing praise
 to thee1 and not be silent4 ,o ,lord my
 ,god1 ,i will give thanks to thee for  
ever1 ,psal4 xxx4 #a-d1 #aa1 #ab4 ,i    
will praise the name of ,god with a     
song1 and magnify him with thanksgiving4
 ,this also shall please the ,lord      
better than an ox1 ,psal4 lxix4 #cj1    
#ca4 ,it is a good thing to give thanks 
unto the ,lord1 and to sing praises unto
 thy name1 ,o ,most ,high2 to show forth
 thy loving-kindness in the morning1 and
 thy faithfulness every night1 ,psal4   
xcii4 #a1 #b4 ,at midnight will ,i rise 
to give thanks unto thee1 because of thy
 righteous judgments1 ,psal4 cxix4 #fb4 

,surely the righteous shall give thanks 
unto thy name2 the upright shall dwell  
in thy presence1 ,psal4 cxl4 #ac4       
,remember that you are commanded in     
every thing to give thanks1 #a ,thess4  
v4 #ah4 ,when ,god is scant in mercy to 
thee1 then be thou scant in thankfulness
 to him2 and not when the devil1 and a  
forgetful1 or unbelieving1 or           
discontented heart1 would hide his      
greatest mercies from thee4 ,it is just 
with ,god to give up that person to     
sadness of heart1 and to uncomfortable1 
self-tormenting melancholy1 that will   
not be persuaded by the greatness and   
multitude of mercies1 to be frequent in 
the sweet returns of thanks4         99 
99       99       99       99           
,sidenote3 ,to glorify ,god4  ,grand    
,direct4 ,,xv4 ,let thy very heart be   
set to glorify ,god1 thy ,creator       
,redeemer1 and ,sanctifier2 both with   
the estimation of thy mind1 the praises 
of thy mouth1 and the holiness of thy   
life4  ,the glorifying of ,god1 being   

the end of man and the whole creation1  
must be the highest duty of our lives2  
and therefore deserveth our distinct    
consideration4 ,whether ye eat or drink1
 or whatsoever ye do1 do all to the     
glory of ,god1 #a ,cor4 x4 #ca4 ,that   
,god in all things might be glorified   
through ,jesus ,christ1 to whom be      
praise and dominion for ever and ever4  
,amen1 #a ,pet4 iv4 #aa4 ,i shall       
therefore first show you what it is to  
glorify ,god1 and then give directions  
how to do it4  ,to glorify ,god is not  
to add to his essential perfections1 or 
felicity1 or real glory4#abg ,the glory 
of ,god is a word that is taken in these
 various senses3 #a4 ,sometimes it      
signifieth the essential1 transcendent  
excellencies of ,god in himself         
considered2 so ,rom4 vi4 #d2 ,psal4 xix4
 #b4 #b4 ,sometimes it signifieth that  
glory which the angels and saints behold
 in heaven3 what this is1 a soul in     
flesh cannot formally conceive or       
comprehend4 ,it seemeth not to be the   

essence of ,god1 because that is every  
where1 and so is not that glory2 or if  
any think that his essence is that      
glory1 and is every where alike1 and    
that the creature's capacity is all the 
difference betwixt heaven and earth1 he 
seems confuted in that the glory of     
heaven will be seen by the glorified    
body itself1 which it is thought cannot 
see the essence of ,god4 ,whether1 then1
 that glory be the essence of ,god1 or  
any immediate emanation from his        
excellency1 as the beams and light that 
are sent forth by the sun1 or a created 
glory for the felicity of his servants1 
we shall know when with the blessed we  
enjoy it4 #c4 ,sometimes it is taken for
 the appearance of ,god's perfections in
 his creatures1 either natural or free  
agents1 as discerned by man1 and for his
 honour in the esteem of man4 ,john xi4 
#d1 #dj2 #a ,cor4 xi4 #g2 #b ,cor4 iv4  
#ae2 ,phil4 i4 #aa2 ii4 #aa2 ,isa4 xxxv4
 #b2 xl4 #e1 c4 ,and so to glorify ,god 
is1 #a4 ,objectively1 to represent his  

excellencies or glory2 #b4 ,mentally1 to
 conceive of them2 #c4 and ,verbally1 to
 declare them4 ,i shall therefore       
distinctly direct you1 #a4 ,how to      
glorify ,god in your minds4 #b4 ,by your
 tongues4 #c4 ,by your lives4           
,directions for glorifying ,god with the
 ,heart4  ,direct4 ,i4 ,abhor all       
blasphemous representations and thoughts
 of ,god1 and think not of him lamely1  
unequally1 or diminutively1 nor as under
 any corporeal shape2 nor think not to  
comprehend him1 but reverently admire   
him4--,conceive of him as               
incomprehensible and infinite3 and if   
,satan would tempt thee to think meanly 
of any thing in ,god1 or to think highly
 of one of his perfections1 and meanly  
of another1 abhor such temptations2 and 
think of his power1 knowledge1 and      
goodness1 equally as the infinite       
perfections of ,god4#abh  ,direct4 ,,ii4
 ,behold his glory in the glory of his  
works of nature and of grace1 and see   
him in all as the soul1 the glory1 the  

all of the whole creation4--,what a     
power is that which made and preserveth 
all the world6 ,what a wisdom is that   
which set in joint the universal frame  
of heaven and earth1 and keepeth all    
things in their order6 ,how good is he  
that made all good1 and gave the        
creatures all their goodness1 both      
natural and spiritual1 by creation and  
renewing grace6 ,thus the heavens       
declare the glory of ,god1 and the      
firmament showeth his handy work1 ,psal4
 xix4 #a4 ,his glory covereth the       
heavens1 and the earth is full of his   
praise1 ,hab4 iii4 #c4 ,the voice of the
 ,lord is upon the waters2 the ,god of  
glory thundereth1 ,psal4 xxix4 #c2 cxlv4
  ,direct4 ,,iii4 ,behold him in the    
person1 miracles1 resurrection1         
dominion1 and glory of his blessed      
,son3--who is the brightness of his     
glory1 and the express image of his     
person2 upholding all things by the word
 of his power1 and having by himself    
purged our sins1 sat down at the right  

hand of the ,majesty on high1 being made
 better than the angels1 ,heb4 i4 #c1   
#d4 ,by him it is that glory is given to
 ,god in the church1 ,eph4 iii4 #ba4    
,god hath highly exalted him1 and given 
him a name which is above every name3   
that at the name of ,jesus every knee   
should bow1 of things in heaven1 and    
things in earth1 and things under the   
earth2 and that every tongue should     
confess that ,jesus ,christ is ,lord1 to
 the glory of ,god the ,father1 ,phil4  
ii4 #i-aa4 ,pray1 therefore1 that the   
,god of our ,lord ,jesus ,christ1 the   
,father of glory1 may give you the      
spirit of wisdom and revelation in the  
acknowledgment of him3 the eyes of your 
understanding being enlightened2 that ye
 may know what is the hope of his       
calling1 and what the riches of the     
glory of his inheritance in the saints1 
and what is the exceeding greatness of  
his power to usward who believe1        
according to the working of his mighty  
power1 which he wrought in ,christ1 when

 he raised him from the dead1 and set   
him at his right hand in the celestials1
 far above all principality1 and power1 
and might1 and dominion1 and every name 
that is named1 not only in this world1  
but also in that which is to come2 and  
hath put all things under his feet1 and 
gave him to be ,head over all things to 
his church1 ,eph4 i4 #ag1 c4 ,the       
,father hath glorified his name in his  
,son1 ,john xii4 #bh2 xiii4 #ca1 #cb2   
xiv4 #ac2 xvii4 #a4  ,direct4 ,,iv4     
,behold ,god as the end of the whole    
creation1 and intend him as the end of  
all the actions of thy life4--,you      
honour him not as ,god1 if you          
practically esteem him not as your      
ultimate end2 even the pleasing of his  
will1 and the honouring him in the      
world4 ,if any thing else be made your  
chiefest end1 you honour it before him1 
and make a god of it4  ,direct4 ,v4     
,answer all his blessed attributes with 
suitable affections1 7as ,i have        
directed in my ,treatise of the         

,knowledge of ,god1 and here briefly    
direct4 iv47 and his relations to us    
with the duty which they command1       
7subjection1 love1 c47 as ,i have opened
 in the foregoing directions4 ,we       
glorify him in our hearts1 when the     
image of his attributes is there        
received4  ,direct4 ,,vi4 ,behold him by
 faith as always present with you4--,and
 then every attribute will the more     
affect you1 and you will not admit      
dishonourable thoughts of him4 ,pray to 
him as if you saw him1 and you will     
speak to him with reverence4 ,speak of  
him as if you saw him1 and you dare not 
take his name in vain1 nor talk of ,god 
with a common frame of mind1 nor in a   
common manner1 as of common things4 ,by 
faith ,moses forsook ,egypt1 not fearing
 the wrath of the king2 for he endured  
as seeing him that is invisible1 ,heb4  
xi4 #bg4 ,god is contemned by them that 
think they are behind his back4         
,direct4 ,,vii4 ,think of him as in     
heaven where he is revealed in glory to 

the blessed1 and magnified by their     
high1 everlasting praise4--,nothing so  
much helpeth us to glorify ,god in our  
minds1 as by faith to behold him where  
he is most glorious4 ,the very reading  
over the description of the glory of the
 ,new ,jerusalem1 ,rev4 xxi4 and xxii4  
will much affect a believing mind with a
 sense of the gloriousness of ,god4     
,suppose1 with ,stephen1 we saw heaven  
opened1 and the ,ancient of days1 the   
great ,jehovah1 gloriously illustrating 
the city of ,god1 and ,jesus in glory at
 his right hand1 and the innumerable    
army of glorified spirits before his    
throne1 praising and magnifying him with
 the highest admirations1 and joyfullest
 acclamations1 that creatures are       
capable of2 would it not raise us to    
some of the same admirations8 ,the soul 
that by faith is much above1 doth most  
glorify ,god1 as being nearest to his   
glory4  ,direct4 ,,viii4 ,foresee by    
faith the coming of ,christ1 and the day
 of the universal judgment1 when ,christ

 shall come in flaming fire with        
thousands of his holy angels1 to be     
glorified in his saints1 and admired in 
all them that do believe1 #b ,thess4 i4 
#aj4  ,direct4 ,,ix4 ,abhor all         
doctrines1 which blaspheme or dishonour 
the name of ,god1 and would blemish and 
hide the glory of his majesty4--,i give 
you this rule for your own preservation1
 and not in imitation of uncharitable   
firebrands and dividers of the church1  
to exercise your pride and imperious    
humour1 in condemning all men1 to whose 
opinions you can maliciously affix a    
blasphemous consequence1 which either   
followeth but in your own imagination1  
or is not acknowledged1 but hated1 by   
those on whom you do affix it4 ,let it  
suffice you to detest false doctrines1  
without detesting the persons that you  
imagine guilty of them1 who profess to  
believe the contrary truth as stedfastly
 as you yourselves4  ,direct4 ,x4 ,take 
heed of sinking into flesh and earth1   
and being diverted by things sensible   

from the daily contemplation of the     
glory of ,god4--,if your belly become   
your god1 and you mind earthly things1  
and are set upon the honours1 or        
profits1 or pleasures of the world1 when
 your conversation should be in heaven1 
you will be glorying in your shame1 when
 you should be admiring the glory of    
your ,maker1 ,phil4 iii4 #ah-bj2 and you
 will have so much to do on earth1 that 
you will find no leisure 7because you   
have no hearts7 to look up seriously to 
,god4            ,directions for        
glorifying ,god with our ,tongues in his
                                        
,praises4  ,sidenote3 ,how great a duty 
praising ,god is4  ,direct4 ,i4         
,conceive of this duty of praising ,god 
according to its superlative            
excellencies1 as being the highest      
service that the tongue of men or angels
 can perform4 ,to bless1 or praise1 or  
magnify ,god1 is not to make him        
greater1 or better1 or happier than he  
is2 but to declare and extol his        

greatness1 goodness1 and felicity4 ,and 
that your hearts may be inflamed to this
 excellent work1 ,i will here show you  
how great and necessary1 how high and   
acceptable a work it is4  #a4 ,it is the
 giving to ,god his chiefest due4#abi ,a
 speaking of him as he is2 and when we  
have spoken the highest1 how far fall we
 short of the due expression of his     
glorious perfections6 ,oh how great     
praise doth that almightiness deserve1  
which created and conserveth all the    
world1 and overruleth all the sons of   
men1 and is able to do whatsoever he    
will6 ,great is the ,lord1 and greatly  
to be praised2 and his greatness is     
unsearchable4 ,one generation shall     
praise his works to another and declare 
his mighty acts3 ,i will speak of the   
glorious honour of thy ,majesty1 and of 
thy wondrous works2 and men shall speak 
of the might of thy terrible acts1 and  
,i will declare thy greatness1 ,psal4   
cxlv4 #c-e4 ,what praise doth that      
knowledge deserve which extendeth to all

 things that are1 or were1 or ever shall
 be6 and that wisdom which ordereth all 
the world6 ,he knoweth every thought of 
man1 and all the secrets of the heart1  
,psal4 xliv4 #ba2 xciv4 #aa4 ,known unto
 ,god are all his works1 from the       
beginning of the world1 ,acts xv4 #ah4  
,his understanding is infinite1 ,psal4  
cxlvii4 #e4 ,what praise doth that      
goodness and mercy deserve1 which is    
diffused throughout all the world1 and  
is the life1 and hope1 and happiness of 
men and angels6 ,his mercy is great unto
 the heavens1 and his truth unto the    
clouds1 ,psal4 lvii4 #aj4 ,oh how great 
is his goodness to them that fear him6  
,psal4 xxxi4 #ai2 and therefore how     
great should be his praise6 ,who can    
utter the mighty acts of the ,lord1 and 
who can show forth all his praise8      
,psal4 cvi4 #b4 ,for great is the glory 
of the ,lord1 ,psal4 cxxxviii4 #e4  #b4 
,it is the end of all ,god's wondrous   
works1 and especially the end which man 
was made for1 that all things might     

praise him objectively1 and men 7and    
angels7 in estimation and expression4   
,that his glorious excellency might be  
visible in his works1 and be admired and
 extolled by the rational creature3 for 
this all things were created and are    
continued3 for this we have our         
understanding and our speech3 this is   
the fruit that ,god expecteth from all  
his works4 ,deny him this1 and you are  
guilty of frustrating the whole         
creation1 as much as in you lieth4 ,you 
would have the sun to shine in vain1 and
 the heavens and earth to stand in vain1
 and man and all things to live in vain1
 if you would not have ,god have the    
praise and glory of his works4          
,therefore1 sun1 and moon1 and stars1   
and firmament1 are called on to praise  
the ,lord1 ,psal4 cxlviii4 #b-d1 as they
 are the matter for which he must by us 
be praised4 ,o praise him therefore for 
his mighty acts3 praise him according to
 his excellent greatness1 ,psal4 cl4 #b4
 ,oh that men would praise the ,lord for

 his goodness1 and declare his wondrous 
works for the children of men1 ,psal4   
cvii4 #h1 c4 ,yea1 it is the end of     
,christ in the redemption of the world1 
and in saving his elect1 that ,god      
might1 in the church1 in earth and      
heaven1 have the praise and glory of his
 grace1 ,eph4 i4 #f1 #ab1 #ad4 ,by him  
therefore let us offer the sacrifice of 
praise to ,god continually1 that is1 the
 fruit of our lips1 giving thanks to his
 name1 ,heb4 xiii4 #ae4 ,and let the    
redeemed of the ,lord say1 that his     
mercy endureth for ever1 ,psal4 cvii4   
#b4 ,for this1 all his saints are a     
chosen generation1 a royal priesthood1 a
 holy nation1 a peculiar people1 that   
they should show forth the praises of   
him that hath called them out of        
darkness into his marvellous light1 #a  
,pet4 ii4 #e1 #i4  #c4 ,the praise of   
,god is the highest and noblest work in 
itself4 7#a47 ,it hath the highest      
object1 even the glorious excellencies  
of ,god4 ,thanksgiving is somewhat      

lower1 as having more respect to        
ourselves and the benefits received2 but
 praise is terminated directly on the   
perfections of ,god himself4 7#b47 ,it  
is the work that is most immediately    
nearest on ,god1 as he is our end3 and  
as the end1 as such1 is better than all 
the means set together1 as such1 so are 
the final duties about the end greater  
than all the immediate duties4 7#c47 ,it
 is the work of the most excellent      
creatures of ,god1 the holy angels3 they
 proclaimed the coming of ,christ1 by   
way of praise1 ,luke ii4 #ac1 #ad1      
,glory to ,god in the highest1 on earth 
peace1 good will towards men3 see ,psal4
 ciii4 #bj2 cxlviii4 #b4 ,and as we must
 be equal to the angels1 it must be in  
equal praising ,god1 or else it will not
 be in equality of glory4 7#d47 ,it is  
the work of heaven1 the place and state 
of all perfection2 and that is best and 
highest which is nearest heaven2 where  
they rest not day and night1 saying1    
,holy1 holy1 holy1 ,lord ,god ,almighty1

 which was1 and is1 and is to           
come4--,thou art worthy1 ,o ,lord1 to   
receive glory1 and honour1 and power1   
for thou hast created all things1 and   
for thy pleasure they are and were      
created1 ,rev4 iv4 #h1 #aj4 ,chap4 xix4 
#e1 ,a voice came out of the throne1    
saying1 ,praise our ,god1 all ye his    
servants1 and ye that fear him1 both    
small and great4 ,ver4 #f1 #g1 ,and ,i  
heard as it were the voice of a great   
multitude1 and as the voice of many     
waters1 and as the voice of mighty      
thunderings1 saying1 ,alleluiah3 for the
 ,lord ,god omnipotent reigneth4 ,let us
 be glad and rejoice1 and give honour   
unto him3 for the marriage of the ,lamb 
is come1 and his wife hath made herself 
ready4  #d4 ,it beseemeth us1 and much  
concerneth us1 to learn and exercise    
that work1 which in heaven we must do   
for ever2 and that is1 to love and      
joyfully praise the ,lord3 for earth is 
but the place of our apprenticeship for 
heaven4 ,the preparing works of         

mortifying repentance must in their     
place be done2 but only as subservient  
to these which we must ever do3 when we 
shall sing the new song before the      
,lamb1 ,thou art worthy2--for thou wast 
slain1 and hast redeemed us to ,god by  
thy blood1 out of every kindred1 and    
tongue1 and people1 and nation1 and hast
 made us kings and priests unto our     
,god1 ,rev4 v4 #i1 #aj4 ,therefore the  
primitive church of believers is        
described as most like to heaven2 ,luke 
xxiv4 #ec1 ,with great joy they were    
continually in the temple1 praising and 
blessing ,god4 ,o praise the ,lord      
therefore in the congregation of the    
saints3 let ,israel rejoice in him that 
made him3 let the children of ,zion be  
joyful in their ,king1 ,psal4 cxlix4 #a1
 #b4 ,let the saints be joyful in glory3
 let the high praises of ,god be in     
their mouths1 ver4 #e1 #f4  #e4 ,though 
we are yet diseased sinners1 and in our 
warfare1 among enemies1 dangers1 and    
perplexities1 yet praise is seasonable  

and suitable to our condition here1 as  
the greatest part of our duty1 which all
 the rest must but promote4 ,pretend not
 that it is not fit for you because you 
are sinners1 and that humiliation only  
is suitable to your state4 ,for the     
design of your redemption1 the tenor of 
the gospel1 and your own condition1     
engage you to it4 ,are they not engaged 
to praise the ,lord1 that are brought so
 near him to that end8 #a ,pet4 ii4 #e1 
#i2--that are reconciled to him8--to    
whom he hath given and forgiven so much8
 #a ,tim4 i4 #ae2 ,tit4 iii4 #c1 #e2    
,psal4 ciii4 #a-c2--that have so many   
great and precious promises8 #b ,pet4 i4
 #d2--that are the temples of the ,holy 
,ghost1 who dwelleth in them1 and       
sanctifieth them to ,god8--that have a  
,christ interceding for them in the     
highest8 ,rom4 viii4 #cc1 #cd2--that are
 always safe in the arms of ,christ2    
that are guarded by angels2 and devils  
and enemies forbidden to touch them1    
further than their ,father seeth        

necessary for their good8--that have the
 ,lord for their ,god8 ,psal4 xxxiii4   
#ab2 iv4 #h2--that have his saints for  
their companions and helpers8--that have
 so many ordinances to help their souls2
 and so many creatures and comforts for 
their bodies8--that live continually    
upon the plenty of his love8--that have 
received so much1 and are still         
receiving8 ,should we not bless him     
every day with praise1 that blesseth us 
every day with benefits8 ,should we not 
praise the bridge that we go over8--the 
friend that we have tried so oft8 ,and  
resolve1 as ,psal4 cxlv4 ,every day will
 ,i bless thee3 ,i will praise thy name 
for ever and ever4 ,psal4 lxiii4 #c1 #d1
 ,because thy loving-kindness is better 
than life1 my lips shall praise thee3   
thus will ,i bless thee while ,i live3  
,i will lift up my hands in thy name4   
,are they not bound to praise him on    
earth1 that must reign with ,christ for 
ever in heaven8 ,rom4 viii4 #ag1 #cc2   
,rev4 i4 #e1 #f2 ,col4 i4 #ab2 #a ,pet4 

i4 #d4  #f4 ,the praises of ,god do     
exercise our highest graces3 praise is  
the very breath of love1 and joy1 and   
gratitude3 it tendeth to raise us above 
ourselves1 and make our hearts to burn  
within us1 while the glorious name of   
,god is magnified3 it hath the most     
pure1 and spiritual1 and elevating      
effect upon the soul2 and therefore     
tendeth most effectually to make us more
 holy1 by the increase of these graces4 
#g4 ,to be much employed in the praise  
of ,god1 doth tend exceedingly to the   
vanquishing all hurtful doubts1 and     
fears1 and sorrows4 ,joy and praise     
promote each other4 ,and this it doth1  
7#a47 ,by keeping the soul near to ,god1
 and within the warmth of his love and  
goodness1 ,psal4 cxl4 #ac4 7#b47 ,by the
 exercise of love and joy1 which are the
 cordial1 reviving1 strengthening       
graces1 ,psal4 xciv4 #ai2 cxvi4 #a4     
7#c47 ,by dissipating distrustful1      
vexing thoughts1 and diverting the mind 
to sweeter things1 ,psal4 civ4 #cd4     

7#d47 ,by keeping off the tempter1 who  
usually is least able to follow us with 
his molestations1 when we are highest in
 the praises of our ,god4 7#e47 ,by     
bringing out the evidences of our       
sincerity into the light1 while the     
chiefest graces are in exercise1 #b     
,cor4 iii4 #ah4 7#f47 ,and by way of    
reward from ,god1 that loveth the       
praises of his meanest servants4 ,and   
here ,i would commend this experiment1  
to uncomfortable1 troubled souls1 that  
have not found comfort by long searching
 after evidences in themselves4         
,exercise yourselves much in the praises
 of ,god3 this is a duty that you have  
no pretence against4 ,against           
thanksgiving for his grace1 you pretend 
that you know not that you have received
 his grace2 but to praise him in the    
excellency of his perfections1 his      
power1 and wisdom1 and goodness1 and    
mercy1 and truth1 is the duty of all men
 in the world4 ,while you are doing     
this1 you will feel your graces stir1   

and feel that comfort from the face of  
,god1 which you are not like to meet    
with in any other way whatsoever4       
,evidences are exceeding useful to our  
ordinary stated peace and comfort2 but  
it is oft long before we confidently    
discern them3 and they are oft discerned
 when yet the soul is not excited to    
much sense of comfort and delight3 and  
we quickly lose the sight of evidences1 
if we be not very wise and careful4 ,but
 a life of praise bringeth comfort to   
the soul1 as standing in the sunshine   
bringeth light and warmth3 or as        
labouring doth warm the body3 or as the 
sight and converse of our dearest       
friend1 or the hearing of glad tidings1 
doth rejoice the heart1 without any     
great reasoning or arguing the case4    
,this is the way to have comfort by     
feeling1 to be much in the hearty       
praises of the ,lord4 ,when we come to  
heaven we shall have our joy1 by        
immediate vision1 and the delightful    
exercise of love and praise4 ,and if you

 would taste the heavenly joys on earth1
 you must imitate them in heaven as near
 as possibly you can2 and this is your  
work of nearest imitation4  #h4 ,to live
 a life of praising ,god1 will make     
religion sweet and easy to us1 and take 
off the wearisomeness of it1 and make   
the word of ,god a pleasure to us4      
,whereas they that set themselves only  
to the works of humiliation1 and leave  
out these soul-delighting exercises1 do 
cast themselves into exceeding danger1  
by making religion seem to them a       
grievous and undesirable life4 ,this    
makes men backward to every duty1 and do
 it heartlessly1 and easily yield to    
temptations of omission and neglect1 if 
not at last fall off through weariness3 
whereas the soul that is daily employed 
in the high and holy praises of his     
,god1 is still drawn on by encouraging  
experience1 and doth all with a willing1
 ready mind4  #i4 ,no duty is more      
pleasing to ,god1 than the cheerful     
praises of his servants4 ,he loveth your

 prayers1 tears1 and groans2 but your   
praises much more3 and that which       
pleaseth ,god most1 must be most        
pleasing to his servants2 for to please 
him is their end3 this is the end of all
 their labour1 that whether present or  
absent1 they may be accepted of him1 #b 
,cor4 v4 #i4 ,so that it is a final     
enjoying1 and therefore a delighting    
duty4  #aj4 ,to be much employed in the 
praises of ,god1 will acquaint the world
 with the nature of true religion1 and  
remove their prejudice1 and confute     
their dishonourable thoughts and        
accusations of it1 and recover the      
honour of ,christ1 and his holy ways1   
and servants4 ,many are averse to a holy
 life1 because they think that it       
consisteth but of melancholy fears or   
scrupulosity3 but who dare open his     
mouth against the joyful praises of his 
,maker8 ,i have heard and read of       
several enemies and murderers1 that have
 broke in upon christians with an intent
 to kill them1 or carry them away1 that 

finding them on their knees in prayer1  
and reverencing the work so much as to  
stay and hear them till they had done1  
have reverenced the persons also1 and   
departed1 and durst not touch the       
heavenly worshippers of ,god4 ,this life
 of praise is a continual pleasure to   
the soul2 clean contrary to a melancholy
 life4 ,it is recreating to the spirits1
 and healthful to the body1 which is    
consumed by cares1 and fears1 and       
sorrows4 ,it is the way that yieldeth   
that mirth which doth good like a       
medicine1 and is a continual feast1     
,prov4 xvii4 #bb2 xv4 #ae4 ,therefore   
saith the apostle1 ,is any merry1 let   
him sing psalms1 ,james v4 #ac4 ,he     
cannot better exercise mirth1 than in   
singing praises to his ,god4 ,this keeps
 the soul continually on the wing1      
desiring still to be nearer ,god1 that  
it may have more of these delights3 and 
so it overcomes the sense of            
persecutions and afflictions1 and the   
fears of death1 and is a most excellent 

cordial and companion in the greatest   
sufferings4 ,was it not an excellent    
hearing1 to have been a witness of the  
joy of ,paul and ,silas1 when in the    
prison and stocks1 with their backs sore
 with scourges1 they sang at midnight   
the praises of the ,lord8 ,acts xvi4    
#be2 so that all the doors were opened1 
and all the prisoners' bonds were       
loosed1 that had been their auditors2 so
 great was ,god's acceptance of their   
work4 ,oh that we would do that honour  
and right to true religion1 as to show  
the world the nature and use of it1 by  
living in the cheerful praises of our   
,god1 and did not teach them to         
blaspheme it1 by our misdoings6  ,i have
 said the more of the excellency and    
benefits of this work1 because it is one
 of your best helps to perform it1 to   
know the reasons of it1 and how much of 
your religion1 and duty1 and comfort    
consisteth in it3 and the forgetting of 
this1 is the common cause that it is so 
boldly and ordinarily neglected1 or     

slubbered over as it is4  ,direct4 ,,ii4
 ,the keeping of the heart in the       
admiration and glorifying of ,god1      
according to the foregoing directions1  
is the principal help to the right      
praising of him with our lips4--,for out
 of the heart's abundance the mouth will
 speak3 and if the heart do not bear its
 part1 no praise is melodious to ,god4  
,direct4 ,,iii4 ,read much those        
,scriptures which speak of the praises  
of ,god2 especially the ,psalms3 and    
furnish your memories with store of     
those holy expressions of the           
excellencies of ,god1 which he himself  
hath taught you in his word4--,none     
knoweth the things of ,god1 but the     
,spirit of ,god2 who teacheth us in the 
,scripture to speak divinely of things  
divine4 ,no other dialect so well       
becometh the work of praise4 ,god1 that 
best knoweth himself1 doth best teach us
 how to know and praise him4 ,every     
christian should have a treasury of     
these sacred materials in his memory1   

that he may be able at all times1 in    
conference and in worship1 to speak of  
,god in the words of ,god4  ,direct4    
,,iv4 ,be much in singing psalms of     
praise1 and that with the most          
heart-raising cheerfulness and melody2  
especially in the holy assemblies4--,the
 melody and the conjunction of many     
serious1 holy souls1 doth tend much to  
elevate the heart4 ,and where it is done
 intelligibly1 reverently1 in           
conjunction with a rational1 spiritual1 
serious worship1 the use of musical     
instruments are not to be scrupled or   
refused2 any more than the tunes or     
melody of the voice4  ,direct4 ,v4      
,remember to allow the praises of ,god  
their due proportion in all your        
prayers4--,use not to shut it out1 or   
forget it1 or cut it short with two or  
three words in the conclusion4 ,the     
,lord's prayer begins and ends with it3 
and the three first petitions are for   
the glorifying the name of ,god1 and the
 coming of his kingdom1 and the doing of

 his will1 by which he is glorified3 and
 all this before we ask any thing       
directly for ourselves4 ,use will much  
help you in the praise of ,god4         
,direct4 ,,vi4 ,especially let the      
,lord's day be principally spent in     
praises and thanksgivings for the work  
of our redemption1 and the benefits     
thereof4--,this day is separated by ,god
 himself to this holy work2 and if you  
spend it 7ordinarily7 in other religious
 duties1 that subserve not this1 you    
spend it not as ,god requireth you4 ,the
 thankful and praiseful commemoration of
 the work of man's redemption1 is the   
special work of the day3 and the        
celebrating of the sacrament of the body
 and blood of ,christ1 7which is        
therefore called the ,eucharist17 was   
part of these laudatory exercises1 and  
used every ,lord's day by the primitive 
church4 ,it is not only a holy day1     
separated to ,god's worship in general2 
but to this eucharistical worship in    
special above the rest1 as a day of     

praises and thanksgiving unto ,god3 and 
thus all christians 7ordinarily7 should 
use it4  ,direct4 ,,vii4 ,let your holy 
conference with others be much about the
 glorious excellencies1 works1 and      
mercies of the ,lord1 in way of praise  
and admiration4--,this is indeed to     
speak to edification1 and as the oracles
 of ,god1 ,eph4 iv4 #bi2 that ,god in   
all things may be glorified1 #a ,pet4   
iv4 #aa4 ,psal4 xxix4 #i1 ,in his temple
 doth every one speak of his glory4     
,psal4 xxxv4 #bh1 ,my tongue shall speak
 of thy righteousness1 and of thy       
praises all the day long4 ,psal4 cxlv4  
#f1 #aa1 #ba1 ,and men shall speak of   
the might of thy terrible acts4--,they  
shall speak of the glory of thy kingdom1
 and talk of thy power3 to make known to
 the sons of men his mighty acts1 and   
the glorious majesty of his             
kingdom4--,my mouth shall speak of the  
praises of the ,lord2 and let all flesh 
bless his holy name for ever and ever4  
,psal4 cv4 #b1 #c1 ,talk ye of all his  

wondrous works3 glory ye in his holy    
name4  ,direct4 ,,viii4 ,speak not of   
,god in a light1 unreverent1 or common  
sort1 as if you talked of common things2
 but with all possible seriousness1     
gravity1 and reverence1 as if you saw   
the majesty of the ,lord4--,a common and
 a holy manner of speech are contrary4  
,that only is holy which is separated to
 ,god from common use4 ,you speak       
profanely1 7in the manner1 how holy     
soever the matter be17 when you speak of
 ,god with that careless levity1 as you 
use to speak of common things4 ,such    
speaking of ,god is dishonourable to    
him1 and hurts the hearers more than    
silence1 by breeding in them a contempt 
of ,god1 and teaching them to imitate   
you in slight conceits and speech of the
 ,almighty3 whereas1 one that speaketh  
reverently of ,god1 as in his presence1 
doth ofttimes more affect the hearers   
with a reverence of his ,majesty1 with a
 few words1 than unreverent preachers   
with the most accurate sermons1         

delivered in a common or affected       
strain4 ,whenever you speak of ,god1 let
 the hearers perceive that your hearts  
are possessed with his fear and love1   
and that you put more difference between
 ,god and man1 than between a king and  
the smallest worm3 so when you talk of  
death or judgment1 of heaven or hell1 of
 holiness or sin1 or any thing that     
nearly relates to ,god1 do it with that 
gravity and seriousness as the matter   
doth require4  ,direct4 ,,ix4 ,speak not
 so unskilfully and foolishly of ,god1  
or holy things1 as may tempt the hearers
 to turn it into a matter of scorn or   
laughter4--,especially understand how   
your parts are suited to the company    
that you are in4 ,among those that are  
more ignorant1 some weak discourses may 
be tolerable and profitable2 for they   
are most affected with that which is    
delivered in their own dialect and mode3
 but among judicious or captious        
hearers1 unskilful persons must be very 
sparing of their words1 lest they do    

hurt while they desire to do good1 and  
make religion seem ridiculous4 ,we may  
rejoice in the scorns which we undergo  
for ,christ1 and which are bent against 
his holy laws1 or the substance of our  
duty3 but if men are jeered for speaking
 ridiculously and foolishly of holy     
things1 they have little reason to take 
comfort in any thing of that1 but their 
honest meanings and intents2 nay1 they  
must be humbled for being a dishonour to
 the name of godliness4 ,but the misery 
is1 that few of the ignorant and weak   
have knowledge and humility enough to   
perceive their ignorance and weakness1  
but they think they speak as wisely as  
the best1 and are offended if their     
words be not reverenced accordingly4 ,as
 a minister should study and labour for 
a skill and ability to preach1 because  
it is his work2 so every christian      
should study for skill to discourse with
 wisdom and meet expressions about holy 
things1 because this is his work4 ,and  
as unfit expressions and behaviour in a 

minister do cause contempt instead of   
edifying1 so do they in discourse4      
,direct4 ,x4 ,whenever ,god's holy name 
or word is blasphemed1 or used in levity
 or jest1 or a holy life is made a      
scorn1 or ,god is notoriously abused or 
dishonoured1 be ready to reprove it with
 gravity where you can2 and where you   
cannot1 at least let your detestation of
 it be conveniently manifested4--,among 
those to whom you may freely speak1 lay 
open the greatness of their sin4 ,or1 if
 you are unable for long or accurate    
discourse1 at least tell them who hath  
said1 ,thou shalt not take the name of  
the ,lord thy ,god in vain3 for the     
,lord will not hold him guiltless that  
taketh his name in vain4 ,and where your
 speech is unmeet1 7as to some          
superiors17 or is like to do more harm  
than good1 let your departing the room1 
or your looks1 or rather your tears1    
show your dislike4#acj                  
,directions for the glorifying ,god in  
our ,lives4  ,direct4 ,i4 ,our lives    

then glorify ,god1 when they are such as
 his excellencies most appear in3 and   
that is1 when they are most divine or   
holy2 when they are so managed1 that the
 world may see1 that it is ,god that we 
have chiefly respect unto1 and that     
,,holiness ,,to ,,the ,,lord is written 
upon all our faculties and affairs4--,so
 much of ,,god as appeareth in our      
lives1 so much they are truly venerable1
 and advanced above the rank of fleshly1
 worldly lives4#aca ,god only is the    
real glory of every person1 and every   
thing1 and every word or action of our  
lives4 ,and the natural conscience of   
the world1 which1 in despite of their   
atheism1 is forced to confess and       
reverence a ,deity1 will be forced 7even
 when they are hated and persecuted7 to 
reverence the appearance of ,god in his 
holy ones4 ,let it appear therefore1 #a4
 ,that ,god's authority commandeth you1 
above all the powers of the earth1 and  
against all the power of fleshly lusts4 
#b4 ,that it is the glory and interest  

of ,god that you live for1 and look     
after principally in the world1 and not 
your own carnal interest and glory3 and 
that it is his work that you are doing1 
and not your own2 and his cause1 and not
 your own1 that you are engaged in4#acb 
#c4 ,that it is his word and law that is
 your rule4 #d4 ,and the example of his 
,son that is your pattern4 #e4 ,and that
 your hearts and lives are moved and    
acted in the world1 by motives fetched  
from the rewards which he hath promised1
 and the punishments which he hath      
threatened1 in the world to come4 #f4   
,and that it is a supernatural1 powerful
 principle1 sent from ,god into your    
hearts1 even the ,holy ,ghost1 by which 
you are inclined and actuated in the    
tenor of your lives4 #g4 ,and that your 
daily converse is with ,god1 and that   
men and other creatures are             
comparatively nothing to you1 but are   
made to stand by1 while ,god is         
preferred1 and honoured1 and served by  
you2 and that all your business is with 

him1 or for him in the world4  ,direct4 
,,ii4 ,the more of heaven appeareth in  
your lives1 the more your lives do      
glorify ,god4--,worldly and carnal men  
are conscious1 that their glory is a    
vanishing glory1 and their pleasure but 
a transitory dream1 and that all their  
honour and wealth will shortly leave    
them in the dust2 and therefore1 they   
are forced1 in despite of their         
sensuality1 to bear some reverence to   
the life to come4 ,and though they have 
not hearts themselves to deny the       
pleasures and profits of the world1 and 
to spend their days in preparing for    
eternity1 and in laying up a treasure in
 heaven2 yet they are convinced1 that   
those that do so1 are the best and      
wisest men2 and they could wish that    
they might die the death of the         
righteous1 and that their last end might
 be like his4 ,as heaven exceedeth      
earth1 even in the reverent             
acknowledgment of the world1 though not 
in their practical esteem and choice2 so

 heavenly christians have a reverent    
acknowledgment from them1 7when malice  
doth not hide their heavenliness by     
slanders17 though they will not be such 
themselves4 ,let it appear in your      
lives1 that really you seek a higher    
happiness than this world affordeth1 and
 that you verily look to live with      
,christ2 and that as honour1 and wealth1
 and pleasure command the lives of the  
ungodly1 so the hope of heaven          
commandeth yours4 ,let it appear that   
this is your design and business in the 
world1 and that your hearts and         
conversations are above1 and that       
whatever you do or suffer1 is for this1 
and not for any lower end2 and this is a
 life that ,god is glorified by4        
,direct4 ,,iii4 ,it glorifieth ,god1 by 
showing the excellency of faith1 when we
 contemn the riches and honour of the   
world1 and live above the worldling's   
life2 accounting that a despicable      
thing1 which he accounts his happiness1 
and loseth his soul for4--,as men       

despise the toys of children1 so a      
believer must take the transitory       
vanities of this world1 for matters so  
inconsiderable1 as not to be worthy his 
regard1 save only as they are the matter
 of his duty to ,god1 or as they relate 
to him1 or the life to come4 ,saith     
,paul1 #b ,cor4 iv4 #ah1 ,we look not at
 the things which are seen1 7they are   
not worth our observing or looking at17 
but at the things which are not seen3   
for the things which are seen are       
temporal1 but the things which are not  
seen are eternal4 ,the world is under a 
believer's feet1 while his eye is fixed 
on the celestial world4 ,he travelleth  
through it to his home1 and he will be  
thankful if his way be fair1 and if he  
have his daily bread3 but it is not his 
home1 nor doth he make any great matter1
 whether his usage in it be kind or     
unkind1 or whether his inn be well      
adorned or not4 ,he is almost           
indifferent whether1 for so short a     
time1 he be rich or poor1 in a high or  

in a low condition1 further than as it  
tendeth to his ,master's service4 ,let  
men see that you have a higher birth    
than they1 and higher hopes1 and higher 
hearts1 by setting light by that1 which 
their hearts are set upon as their      
felicity4 ,when seeming christians are  
as worldly and ambitious as others1 and 
make as great a matter of their gain1   
and wealth1 and honour1 it showeth that 
they do but cover the base and sordid   
spirit of worldlings1 with the visor of 
the christian name1 to deceive          
themselves1 and bring the faith of      
christians into scorn1 and dishonour the
 holy name which they usurp4  ,direct4  
,,iv4 ,it much honoureth ,god1 when his 
servants can quietly and fearlessly     
trust in him1 in the face of all the    
dangers and threatenings which devils or
 men can cast before them2 and can      
joyfully suffer pain or death1 in       
obedience to his commands1 and in       
confidence on his promise of everlasting
 happiness4--,this showeth that we      

believe indeed that there is a ,god1 and
 that he is the rewarder of them that   
diligently seek him1 ,heb4 xi4 #f2 and  
that he is true and just2 and that his  
promises are to be trusted on2 and that 
he is able to make them good1 in despite
 of all the malice of his enemies2 and  
that the threats or frowns of sinful    
worms are contemptible to him that      
feareth ,god4 ,psal4 lviii4 #aa1 ,so    
that men shall say1 ,verily there is a  
reward for the righteous3 verily there  
is a ,god that judgeth in the earth1 and
 that at last will judge the world in   
righteousness4 ,paul gloried in the     
,thessalonians1 for their faith and     
patience1 in all their persecutions and 
tribulations which they endured2 as a   
manifest token of the righteous judgment
 of ,god1 that they might be accounted  
worthy of the kingdom of ,god1 for which
 they suffered4 ,seeing it is a         
righteous thing with ,god to recompense 
tribulation to them that trouble us1 and
 rest with his saints to those that are 

troubled1 #b ,thess4 i4 #d-g4 ,if ye be 
reproached for the name of ,christ1     
happy are ye2 for the ,spirit of glory  
and of ,god resteth upon you3 on their  
part he is evil spoken of1 but on your  
part he is glorified1 #a ,pet4 iv4 #ad4 
,if any man suffer as a christian1 let  
him not be ashamed2 but let him glorify 
,god on this behalf1 ver4 #af4 ,when    
confidence in ,god1 and assurance of the
 great reward in heaven1 ,matt4 v4 #aa1 
#ab1 doth cause a believer undauntedly  
to say as the three witnesses1 ,dan4    
iii4 ,we are not careful1 ,o king1 to   
answer thee in this matter3 the ,god    
whom we serve is able to deliver us3    
when by faith we can go through the     
trial of cruel mockings and scourgings1 
of bonds and imprisonment1 to be        
destitute and afflicted1 yea1 and       
tortured1 not accepting deliverance1    
7upon sinful terms17 thus ,god is       
glorified by believers4 ,lift up your   
voices1 ,o ye afflicted saints1 and     
sing1 for the majesty of the ,lord4     

,glorify ye the ,lord in the fires1 even
 the name of the ,lord ,god of ,israel  
in the isles of the sea1 ,isa4 xxiv4    
#ad1 #ae4 ,sing to his praise with ,paul
 and ,silas1 though your feet be in the 
stocks4 ,if ,god call for your lives1   
remember that you are not your own1 you 
are bought with a price2 therefore      
glorify ,god in your bodies and spirits 
which are his1 #a ,cor4 vi4 #bj4        
,rejoice in it1 if you bear in your     
bodies the marks of the ,lord ,jesus1   
,gal4 vi4 #ag2 and if you always bear   
about in the body the dying of the ,lord
 ,jesus1 that the life also of ,jesus   
may be manifested in your bodies1 #b    
,cor4 iv4 #aj4 ,and with all boldness1  
see that ,christ be magnified in your   
bodies1 whether it be by life or death1 
,phil4 i4 #bj4 ,he dishonoureth and     
reproacheth ,christ and faith1 that     
thinks he is not to be trusted even unto
 the death4  ,direct4 ,v4 ,it much      
honoureth ,god1 when the hopes of       
everlasting joys do cause believers to  

live much more joyfully than the most   
prosperous worldlings4--,not with their 
kind of doting mirth1 in vain sports and
 pleasures1 and foolish talking1 and    
uncomely jests2 but in that constant    
cheerfulness and gladness1 which        
beseemeth the heirs of glory4 ,let it   
appear to the world1 that indeed you    
hope to live with ,christ1 and to be    
equal with the angels4 ,do a dejected   
countenance1 and a mournful1 troubled1  
and complaining life1 express such      
hopes8 or rather tell men that your     
hopes are small1 and that ,god is a hard
 master1 and his service grievous8 ,do  
not thus dishonour him by your          
inordinate dejectedness2 do not affright
 and discourage sinners from the        
pleasant service of the ,lord4  ,direct4
 ,,vi4 ,when christians live in a       
readiness to die1 and can rejoice in the
 approach of death1 and love and long   
for the day of judgment1 when ,christ   
shall justify them from the slanders of 
the world1 and shall judge them to      

eternal joys3 this is to the glory of   
,god and our profession4--,when death1  
which is the king of fears to others1   
appeareth as disarmed and conquered to  
believers2 when judgment1 which is the  
terror of others1 is their desire2 this 
showeth a triumphant faith1 and that    
godliness is not in vain4 ,it must be   
something above nature that can make a  
man desire to depart and be with        
,christ1 as best of all1 and to be      
absent from the body and present with   
the ,lord1 and to comfort one another   
with the mention of the glorious coming 
of their ,lord1 and the day when he     
shall judge the world in righteousness1 
,phil4 i4 #ba2 #b ,cor4 v4 #h2 #a       
,thess4 iv4 #ah2 #b ,thess4 i4 #aj4     
,direct4 ,,vii4 ,the humility1 and      
meekness1 and patience of christians1   
much honour ,god and their holy faith2  
as pride1 and passion1 and impatience   
dishonour him4--,let men see that the   
,spirit of ,god doth cast down the      
devilish sin of pride1 and maketh you   

like your ,master1 that humbled himself 
to assume our flesh1 and to the death of
 the cross1 and to the contradiction and
 reproach of foolish sinners1 and made  
himself of no reputation1 but endured   
the shame of being derided1 spit upon1  
and crucified1 ,phil4 ii4 #g-i2 ,heb4   
xii4 #b2 and stooped to wash the feet of
 his disciples4 ,it is not stoutness1   
and lifting up the head1 and standing   
upon your terms1 and upon your honour in
 the world1 that is the honouring of    
,god4 ,when you are as little children1 
and as nothing in your own eyes1 and    
seek not the honour that is of men1 but 
say1 ,not to us1 ,o ,lord1 not to us1   
but to thy name be the glory1 ,psal4    
cxv4 #a2 and are content that your      
honour decrease and be trodden into the 
dirt1 that his may increase1 and his    
name be magnified2 this is the          
glorifying of ,god4 ,so when you show   
the world1 that you are above the       
impotent passions of men1 not to be     
insensible1 but to be angry and sin not1

 and to give place to wrath1 and not to 
resist and avenge yourselves1 ,rom4 xii4
 #ai2 and to be meek and lowly in heart1
 ,matt4 xi4 #bi4 ,it will appear that   
you have the wisdom which is from above1
 if you be first pure1 then peaceable1  
gentle1 easy to be entreated1 full of   
mercy and good fruits1 without          
partiality1 and hypocrisy1 ,james iii4  
#ag4 ,but if you have bitter envying and
 strife in your hearts1 glory not1 and  
lie not against the truth1 as if this   
were the wisdom from above which        
glorifieth ,god2 for this wisdom        
descendeth not from above1 but is       
earthly1 sensual1 and devilish1 ver4    
#ad1 #ae4 ,a meek and quiet spirit is of
 great price in the sight of ,god1 #a   
,pet4 iii4 #d2 an ornament commended to 
women by the ,scripture1 which is       
amiable in the eyes of all4  ,direct4   
,,viii4 ,it honoureth ,god and our      
profession1 when you abound in love and 
good works2 loving the godly with a     
special love1 but all men with so much  

love1 as makes you earnestly desirous of
 their welfare1 and to love your        
enemies1 and put up wrongs1 and to study
 to do good to all1 and hurt to         
none4--,to be abundant in love1 is to be
 like to ,god1 who is love itself1 #a   
,john iv4 #g1 #aa2 and showeth that ,god
 dwelleth in us1 ver4 #ab4 ,all men may 
know that we are ,christ's disciples1 if
 we love one another1 ,john xiii4 #ce4  
,this is the new and the great          
commandment2 the fulfilling of the law1 
,rom4 xiii4 #aj2 ,john xv4 #ab1 #ag2    
xiii4 #cd4 ,you will be known to be the 
children of your heavenly ,father1 if   
you love your enemies1 and bless them   
that curse you1 and pray for them that  
hate and persecute you1 and despitefully
 use you1 ,matt4 v4 #dd4 ,do all the    
good that possibly you can1 if you would
 be like him that doth good to the evil1
 and whose mercies are over all his     
works4 ,show the world that you are his 
workmanship1 created to good works in   
,christ ,jesus1 which he hath ordained  

for you to walk in1 ,eph4 ii4 #aj4      
,herein is your ,father glorified1 that 
ye bring forth much fruit1 ,john xv4 #h4
 ,let your light so shine before men1   
that they may see your good works1 and  
glorify your ,father which is in heaven1
 ,matt4 v4 #af4 ,honour ,god with thy   
substance1 and with the first-fruits of 
all thy increase1 ,prov4 iii4 #i4 ,and  
those that honour him he will honour1 #a
 ,sam4 ii4 #cj2 when barren1 worldly    
hypocrites1 that honour ,god only with  
their lips1 and flattering words1 shall 
be used as those that really dishonour  
him4  ,direct4 ,,ix4 ,the unity1        
concord1 and peace of christians1 do    
glorify ,god and their profession2 when 
their divisions1 contentions1 and       
malicious persecutions of one another1  
do heinously dishonour him4--,men       
reverence that faith and practice which 
they see us unanimously accord in4 ,and 
the same men will despise both it and   
us1 when they see us together by the    
ears about it1 and hear us in a ,babel  

of confusion1 one saying1 ,this is the  
way1 and another1 ,that is it2 one      
saying1 ,lo here is the true church and 
worship1 and another saying1 ,lo it is  
there4 ,not that one man or a few must  
make a shoe meet for his own foot1 and  
then say1 ,all that will not dishonour  
,god by discord1 must wear this shoe3   
think as ,i think1 and say as ,i say1 or
 else you are schismatics4 ,but we must 
all agree in believing and obeying ,god1
 and walking by the same rule so far as 
we have attained1 ,phil4 iii4 #ae1 #af4 
,the strong must bear the infirmities of
 the weak1 and not please themselves2   
but every one of us please his neighbour
 for good to edification2 and be        
like-minded one towards another1        
according to ,christ ,jesus1 that we may
 with one mind and one mouth glorify    
,god3 receiving one another1 as ,christ 
also received us to the glory of ,god1  
,rom4 xv4 #a1 #b1 #e-g4  ,direct4 ,x4   
,justice commutative and distributive1  
private and public1 in bargainings1 and 

in government1 and judgment1 doth honour
 ,god and our profession in the eyes of 
all3 when we do no wrong1 but do to all 
men as we would they should do to us1   
,matt4 vii4 #ab3 that no man go beyond  
or defraud his brother in any matter2   
for the ,lord is the avenger of all     
such1 #a ,thess4 iv4 #f4--,that a man's 
word be his master1 and that we lie not 
one to another1 nor equivocate or deal  
subtilly and deceitfully1 but in        
plainness and singleness of heart1 and  
in simplicity and godly sincerity1 have 
our conversation in the world4 ,perjured
 persons and covenant-breakers1 that    
dissolve the bonds of human society1 and
 take the name of ,god in vain1 shall   
find by his vengeance that he holdeth   
them not guiltless4  ,direct4 ,,xi4 ,it 
much glorifieth ,god to worship him     
rationally and purely1 in spirit and in 
truth1 according to the glory of his    
wisdom and goodness2 and it dishonoureth
 him to be worshipped ignorantly and    
carnally1 with spells1 and mimical1     

irrational actions1 as if he were less  
wise than serious1 grave1 understanding 
men4--,the worshippers of ,god have     
great cause to take heed how they behave
 themselves2 lest they meet with the    
reward of ,nadab and ,abihu1 and ,god   
tell them by his judgments1 that he will
 be sanctified in all them that come    
nigh him1 and before all the people he  
will be glorified1 ,lev4 x4 #a-c4 ,the  
second commandment is enforced by the   
jealousy of ,god about his worship4     
,ignorant1 rude1 unseemly words1 or     
unhandsome gestures1 which tend to raise
 contempt in the auditors2 or levity of 
speech1 which makes men laugh1 is       
abominable in a preacher of the gospel4 
,and so is it to pray irrationally1     
incoherently1 confusedly1 with vain     
repetitions and tautologies1 as if men  
thought to be heard for their babbling  
over so many words1 while there is not  
so much as an appearance of a well      
composed1 serious1 rational1 and        
reverent address of a fervent soul to   

,god4 ,to worship ,god as the papists   
do1 with images1 ,agnus ,dei's1         
crucifixes1 crossings1 spittle1 oil1    
candles1 holy water1 kissing the pax1   
dropping beads1 praying to the ,virgin  
,mary1 and to other saints1 repeating   
over the name of ,jesus nine times in a 
breath1 and saying such and such        
sentences so oft1 praying to ,god in an 
unknown tongue1 and saying to him they  
know not what1 adoring the consecrated  
bread as no bread1 but the very flesh of
 ,christ himself1 choosing the titular  
saint whose name they will invocate1    
fasting by feasting upon fish instead of
 flesh1 saying so many masses a day1 and
 offering sacrifice for the quick and   
the dead1 praying for souls in          
purgatory1 purchasing indulgences for   
their deliverance out of purgatory from 
the pope1 carrying the pretended bones  
or other relics of their saints1 the    
pope's canonizing now and then one for a
 saint1 pretending miracles to delude   
the people1 going on pilgrimages to     

images1 shrines1 or relics1 offering    
before the images1 with a multitude more
 of such parcels of devotion1 do most   
heinously dishonour ,god1 and1 as the   
apostle truly saith1 do make unbelievers
 say1 ,they are mad1 #a ,cor4 xiv4 #bc1 
and that they are children in           
understanding1 and not men1 ver4 #bj4   
,insomuch as it seemeth one of the      
greatest impediments to the conversion  
of the heathen and ,mahometan world1 and
 the chiefest means of confirming them  
in their infidelity1 and making them    
hate and scorn christianity1 that the   
,romish1 and the eastern1 and southern  
churches1 within their view1 do worship 
,god so dishonourably as they do3 as if 
our ,god were like a little child that  
must have pretty toys bought him in the 
fair1 and brought home to please him4   
,whereas1 if the unreformed churches in 
the east1 west1 and south were reformed1
 and had a learned1 pious1 able         
ministry1 that clearly preached and     
seriously applied the word of ,god1 and 

worshipped ,god with understanding1     
gravity1 reverence1 and serious         
spirituality1 and lived a holy1         
heavenly1 mortified1 self-denying       
conversation1 this would be the way to  
propagate christianity1 and win the     
infidel world to ,christ4  ,direct4     
,,xii4 ,if you will glorify ,god in your
 lives1 you must be above a selfish1    
private1 narrow mind1 and must be       
chiefly intent upon the public good1 and
 the spreading of the gospel through the
 world4--,a selfish1 private1 narrow    
soul brings little honour to the cause  
of ,god3 it is always taken up about    
itself1 or imprisoned in a corner1 in   
the dark1 to the interest of some sect  
or party1 and seeth not how things go in
 the world3 its desires1 and prayers1   
and endeavours go no further than they  
can see or travel4 ,but a larger soul   
beholdeth all the earth1 and is desirous
 to know how it goeth with the cause and
 servants of the ,lord1 and how the     
gospel gets ground upon the unbelieving 

nations2 and such are affected with the 
state of the church a thousand miles    
off1 almost as if it were at hand1 as   
being members of the whole body of      
,christ1 and not only of a sect4 ,they  
pray for the hallowing of ,god's name1  
and the coming of his kingdom1 and the  
doing of his will throughout the earth1 
as it is in heaven1 before they come to 
their own necessities1 at least in order
 of esteem and desire4 ,the prosperity  
of themselves1 or their party or        
country1 satisfieth them not1 while the 
church abroad is in distress4 ,they live
 as those that know the honour of ,god  
is more concerned in the welfare of the 
whole1 than in the success of any party 
against the rest4 ,they pray that the   
gospel may have free course and be      
glorified abroad1 as it is with them1   
and the preachers of it be delivered    
from unreasonable and wicked men1 #b    
,thess4 iii4 #a1 #b4 ,the silencing the 
ministers1 and suppressing the interest 
of ,christ and souls1 are the most      

grievous tidings to them3 therefore they
 pray for kings1 and all in authority1  
not for any carnal ends1 but that we may
 lead a quiet and peaceable life in all 
godliness and honesty1 #a ,tim4 ii4     
#a-c4 ,thus ,god must be glorified by   
our lives4         99       99       99 
99       99  ,grand ,direct4 ,,xvi4 ,let
 your life on earth be a conversation in
 heaven1 by the constant work of faith  
and love2 even such a faith as maketh   
things future as now present1 and the   
unseen world as if it were continually  
open to your sight2 and such a love as  
makes you long to see the glorious face 
of ,god1 and the glory of your dear     
,redeemer1 and to be taken up with      
blessed spirits in his perfect1 endless 
love and praise4  ,my ,treatise of ,the 
,life of ,faith1 and the fourth part of 
,the ,saints' ,rest1 being written      
wholly or mostly to this use1 ,i must   
refer the reader to them1 and say no    
more of it in this direction4         99
       99       99       99       99    

,grand ,direct4 ,,xvii4 ,as the soul    
must be carried up to ,god1 and devoted 
to him1 according to all the foregoing  
directions1 so must it be delivered from
 carnal selfishness1 or flesh-pleasing1 
which is the grand enemy to ,god and    
godliness in the world2 and from the    
three great branches of this idolatry1  
viz4 the love of sensual pleasures1 the 
love of worldly wealth1 and the proud   
desire and love of worldly honour and   
esteem3 and the mortifying of these must
 be much of the labour of your lives4   
,of this also ,i have written so much in
 a ,treatise of ,self-denial1 and in    
another called ,the ,crucifying of the  
,world by the ,cross of ,christ1 that ,i
 shall now pass by all1 save what will  
be more seasonable anon under the more  
particular directions1 in the fourth    
part1 when ,i come to speak of          
selfishness1 as opposed to the love of  
others4#acc         99       99       99
       99       99  ,i have now given   
you the general grand directions1       

containing the very being and life of   
godliness and christianity2 with those  
particular subdirections which are      
needful to the performance of them4 ,and
 ,i must tell you1 that as your life1   
and strength1 and comfort principally   
depend on these1 so doth your success in
 resisting all your particular sins3 and
 therefore1 if you first obey not these 
general directions1 the more particular 
ones that follow will be almost useless 
to you1 even as branches cut off from   
the stock of the tree1 which are        
deprived thereby of their support and   
life4 ,but upon supposition that first  
you will maintain these vital parts of  
your religion1 ,i shall proceed to      
direct you first in some particulars    
most nearly subordinate to the          
forementioned duties1 and then to the   
remoter branches4  ,,footnotes3  #hj    
,laert4 saith of the magi1 that they did
 ,deorum vacare cultui3 signa statuasque
 reprehendere3 et eorum imprimis1 qui   
mares esse deos et fminas dicunt1       

errores improbare4 ,signa et statuas ex 
disciplin instituto  medio tulisse3 and 
that some thought that the ,jews came   
from them1 p4 #d1 #f4 ,and ,laertius    
himself saith to those that make        
,orpheus the first philosopher1 ,videant
 certe qui ita volunt1 quo sit censendus
 nomine1 qui ,diis cuncta hominum vitia1
 et qu rar  turpibus quibusque et       
flagitiosis hominibus geruntur1         
ascribit1 p4 #d4 ,he saith also that the
 said magi held1 and ,theopompus with   
them1 that men should live again1 and   
become immortal4 ,the like he saith of  
many other sects4 ,it is a thing most   
irrational to doubt of the being of the 
unseen worlds1 and the more excellent   
inhabitants thereof2 when we consider   
that this low and little part of ,god's 
creation is so full of inhabitants3 if a
 microscope will show your very eyes a  
thousand visible creatures which you    
could never see without it1 nor know    
that they had any being1 will you not   
allow the pure intellectual sight to go 

much further beyond your microscope8    
#ha ,thales' sayings in ,laert4 are1    
,animas esse immortales3 ,antiquissimum 
omnium entium ,deus2 ingenitu senim3    
,pulcherrimum mundus1  ,deo enim factus3
 ,maximum locus2 capit enim omnia3      
,velocissimum mens2 nam per universa    
discurrit3 ,fortissimum necessitas2     
cuncta enim superat4 ,sapientissimum    
tempus3 invenit namque omnia4 ,q4 ,utrum
 prius factum nox an dies8 ,r4 ,nox1 una
 prius die4 ,q4 ,latet ne ,deos homo    
male agens8 ,r4 ,ne cogitans quidem4 ,q4
 ,quid difficile8 ,r4 ,seipsum noscere4 
,q4 ,quid facile8 ,r4 ,ab alio moveri4  
,q4 ,quid suavissimum8 ,r4 ,frui4 ,q4   
,quid ,deus8 ,r4 ,quod initio et sine   
caret4 p4 #ad1 #bj1 #ba4  #hb ,conjungi 
vult nos inter nos1 atque connecti per  
mutua beneficia charitatis3 adeo ut tota
 justitia et prceptum hoc ,dei1 communis
 sit utilitas hominum4 ,o miram         
clementiam ,domini6 ,o ineffabilem ,dei 
benignitatem6 ,prmium nobis pollicetur1 
si nos invicem diligamus2 id est1 si nos

 ea prstemus invicem1 quorum vicissim   
indigemus3 et nos superbo et ingrato    
animo1 ejus remittimur voluntati1 cujus 
etiam imperium beneficium est4 ,hieron4 
ad ,celant4 ,see my book of the ,reasons
 of the ,christian ,religion4  #hc ,vel 
propter unionem inter creaturam et      
,creatorem necessaria fuit incarnatio4  
,sicut in ,divinitate una est essentia  
et tres person2 ita in ,christo una     
persona et tres essenti1 ,deitas1 anima1
 et caro4 ,christus secundum naturam    
divinitatis est genitus2 secundum animam
 creatus2 et secundum carnem factus4    
,unio in ,christo triplex est2 ,deitatis
 ad animam2 ,deitatis ad carnem2 et anim
 ad carnem4 ,paul4 ,scaliger ,thes4 p4  
#gbe4 ,christus solus1 et quidem        
secundum utramque naturam dicitur caput 
ecclesi4 ,id4 p4 #gbf4  #hd ,ex         
apostolica et veteri traditione1 nemo   
baptizatur in ecclesia ,christi1 nisi   
prius rogatus1 an credat in ,deum       
,patrem1 et in ,jesum ,christum ,dei    
,filium1 et in ,spiritum ,sanctum1      

responderit1 firmiter se credere3       
quantum vis ergo heres sit1 si judicii  
aliquid habet1 et ita rogatur1 et ita   
respondet prorsusque ita expresse       
credere jubetur3 namque implicite et    
involute non isthc solum1 sed qucunque  
,divin liter produnt1 credit1 de quibus 
tamen non omnibus interrogatur1 quod ea 
expresse scire omnia1 illi minime opus  
sit4 ,acosta1 #a4 #e4 c4 #f4 p4 #dfa4   
,christian religion beginneth not at the
 highest1 but the lowest3 with ,christ  
incarnate1 teaching1 dying1 c4 ,dr4     
,boy's postil4 p4 #aba4 out of ,luther4 
#he ,sane omnium virtutum radix et      
fundamentum fides est2 qu certantes     
adjuvat1 vincentes coronat1 et clesti   
dono quosdam defectu signorum remunerat3
 nihil enim quod sincer fidei denegetur1
 quia nec aliud  nobis ,deus1 quam fidem
 exigit3 hanc diligit1 hanc requirit1   
huic cuncta promittit et tribuit4 ,s4   
,eulogius ,mart4 ,arch4 ,tolet4         
,memorial4 ,sanct4 p4 #d4 ,notandum1    
quod cum fides mortua sit prter opera1  

jam neque fides est3 nam neque homo     
mortuus1 homo est4--,non enim sicut     
spiritum corpore meliorem1 ita opera    
fidei prponenda sunt1 quando gratia     
salvatur homo1 non ex operibus sed ex   
fide3 nisi fort et hoc in qustione sit1 
quod salvet fides qu cum operibus       
propriis vivit2 tanquam aliud genus     
operum sit1 prter qu salus ex fide      
proveniat3 nec autem sunt opera qu sub  
umbra legis observantur4 ,didymus       
,alexand1 in ,jac4 cap4 #b4  #hf        
,dilectio ,dei misit nobis salvatorem3  
cujus gratia salvati sumus3 ut          
possideamus hanc gratiam1 communicatio  
facit spiritus4 ,ambros4 in #b ,cor4    
xiii4 #ac4  #hg ,o ,domine ,jesu doles  
non tua sed mea vulnera6 ,ambros4 de    
,fide ad ,grat4 l4 #b4 c4 #c4 ,nos      
immortalitate male usi sumus ut         
moreremur3 ,christus mortalitate bene   
usus est ut viveremus4 ,august4 de      
,doct4 ,christ4 l4 i4 c4 #ad4  #hh      
,scrutari temeritas est1 credere pietas1
 nosse vita4 ,bernard4 de ,consid4 ad   

,eugen4 #a4 #e4  #hi ,deus est          
principium effectivum in creatione      
refectivum in redemptione1 perfectivum  
in sanctificatione4 ,joh4 ,combis comp4 
,theol4 #a4 #d4 c4 #a4  #ij ,rejectis   
propheticis et apostolicis scriplis1    
,manichi novum evangelium scripserunt3  
et ut antecellere communi hominum       
multitudini et semi-dei viderentur1     
simularunt enthusiasmos seu afflatus1   
subito in turba se in terram            
objicientes1 et velut attoniti diu      
tacentes2 deinde tanquam redeuntes ex   
specu ,trophonio et plorantes1 multa    
vaticinati sunt2 prorsus ut ,anabaptist 
recens fecerunt in seditione            
monasteriensi4 ,etsi autem in quibusdam 
manifesta simulatio fuit1 tamen         
aliquibus reipsa  diabolis furores      
immissos esse certum est4 ,carion4      
,chron4 #a4 #c4 p4 #ed4  #ia ,nemo      
magnus sine aliquo afflatu divino unquam
 fuit4 ,cicero #b4 de ,nat4 ,deor4  #ib 
,laertius in ,zenone1 saith1 ,dicunt    
,stoici ,deum esse animal immortale1    

rationale1 perfectum ac beatum1  malo   
omni remotissimum1 providentia sua      
mundum et qu sunt in mundo administrans 
omnia3 non tamen inesse illi human form 
lineamenta4 ,cterum esse opificem       
immensi hujus operis1 sicat et patrem   
omnium4--,eumque multis appellari       
nominibus juxta proprietates            
suas4--,quosdam item esse dmones dicunt 
quibus insit hominum miseratio1         
inspectores rerum humanarum2 heroas     
quoque solutas corporibus1 sapientum    
animas4--,bonos aiunt esse divinos1 quod
 in seipsis quasi habeant ,deum4 ,malum 
vero impium et sine ,deo esse1 quod     
duplici ratione accipitur1 sive quod    
,deo contrarius dicatur1 sive quod      
aspernetur ,deum3 id tamen malis omnibus
 non convenire4 ,pios autem et          
religiosos esse sapientes1 peritos      
divini juris omnes4 ,pietatem esse      
scientiam divini cultus4 ,diis item eos 
sacrificia facturos1 castosque futuros4 
,quippe ea qu in ,deos admittuntur      
peccata detestari1 ,diisque charos ac   

gratos fore quo sancti justique in rebus
 divinis sint4  #ic ,de diis ita ut sunt
 loquere4 ,bias in ,laert4 ,leg4 ,pauli 
,scaligeri ,theses de ,archetypo ,mundo 
,ep4 ,cath4 #a4 #ad4 ,god never wrought 
miracle to convince atheism1 because his
 ordinary works convince it4 ,lord      
,bacon1 ,essay #af4 p4 #hg4 ,deus est   
mens soluta1 libera et segregata ab omni
 concretione mortali1 omnia sentiens1   
movens1 c4 ,cicero #a4 ,tuscul4  #id    
,persuasum hoc sit  principio hominibus1
 dominos esse omnium rerum ac           
moderatores ,deos3 eaque qu gerantur    
eorum geri ditione atque numine--,et    
qualis quisque fit1 quid agat1 quid in  
se admittat1 qua mente1 qua pietate     
colat religionem1 intueri1 piorumque et 
impiorum habere rationem4 ,cicero #b4 de
 ,leg4  #ie ,deorum providentia mundus  
administratur1 iidemque consulunt rebus 
humanis neque solum universis1 verum    
etiam singulis4 ,cicero #a4 de ,divin4  
#if ,aristippus rogatus aliquando quid  
haberent eximium philosophi8 ,si omnes1 

inquit1 leges intereant1 quabiliter     
vivemus4 ,laertius4  #ig ,if  in ,luke  
vi4 #ab1 do signify an oratory1 it yet  
importeth that he continued for prayer  
in it4  #ih ,maxime pars hominum morbo  
jactatur eodem4  #ii ,animi labes nee   
diuturnitate evanescit1 nec manibus     
ullis elui potest--,non incestum vel    
aspersione aqu vel dierum numero        
tollitur4 ,cicero #b4 de ,legib4  #ajj  
,see ,plutarch's ,tract1 entitled1 ,that
 vice is sufficient to make a man       
wretched4 ,si non ipso honesto movemur  
ut viri boni simus1 sed utilitate       
aliqua1 atque fructu1 callidi sumus1 non
 boni2 si emolumentis1 non suapte       
natura1 virtus expetitur1 vana erit     
virtus1 qu malitia rect dicitur4 ,p4    
,scal4 p4 #gdd4  #aja ,voluntarium est  
omne peccatum4 ,tolle excusationem3 nemo
 peccat invitus4 ,martin4 ,dunilens4 de 
,morib4 ,nihil interest quo animo       
facias1 quod fecisse vitiosum est1 quia 
acta cernuntur1 animus non videtur4 ,id4
 ibid4  #ajb ,sick bodies only suffer   

ill2 but sick souls both suffer ill and 
do ill4 ,plutarch's ,mor4 p4 #cad4  #ajc
 ,see the ,assembly's ,larger ,catechism
 about aggravations of sin4  #ajd ,see  
my treatise of ,crucifying the ,world1  
and of ,self-denial4  #aje ,of the      
,temptations to hinder ,conversion1 see 
before1 chap4 i4  #ajf ,vide ,pool's    
,synopsis1 ,critic1 in ,levit4 i4 #gg4  
,in these latter the word spirit        
signifieth the ill disposition1 which   
,satan as a tempter causeth1 and so he  
is known by it as his offspring4  #ajg  
,see my ,treatise against ,infidelity1  
as before cited4  #ajh ,animi molles et 
tate fluxi dolis haud difficulter       
capiuntur4  #aji ,see my two sheets for 
the ,ministry4  #aaj ,vir bonus est qui 
prodest quibus notest1 nocet autem      
nemini4 ,p4 ,scalig4 ,ne pigeat         
evangelicum ministrum1 grotum visitare1 
venio aliquo recreare1 familicum cibario
 saltem pane pascere1 nudum operire1    
pauperem1 cui non est adjutor1  divitum 
calumniis et potentia eripere1 pro      

afflictis principem magistratumve       
convenire3 rem familiarem consilio      
augere1 morientibus sedulo et benigne   
astare1 lites et dissidia componere1 c4 
,acosta1 #a4 #d4 c4 #ah4 p4 #dah4  #aaa 
,some think they merit by curing the    
hurts which they have caused themselves4
 ,sed nequitia est1 ut extrahas mergere1
 evertere ut suscites1 includere ut     
emittas4 ,non enim beneficium injuri    
finis2 nec unquam id detraxisse meritum 
est1 quod ipse qui detraxit intulerat4  
,senec4 de ,benef4  #aab ,sell all and  
give to the poor1 and follow me4 ,but   
sell not all1 except thou follow me3    
that is1 except thou have a vocation1 in
 which thou mayest do as much good with 
little means1 as with great4 ,lord      
,bacon's ,essay #ac4  #aac ,absurdum est
 unum laute vivere1 cum multi esuriunt4 
,quanto enim gloriosius est multis      
benefacere1 quam magnifice habitare8    
,quanto prudentius in homines quam in   
lapides1 et in aurum impensas facere4   
,clem4 ,alexand4 #b4 ,pdag4 #ab4  #aad  

,nobilius et prstantius est charitatem  
exercere in ,deo1 quam virtutes propter 
,deum4 ,charitas compendiosissima ad    
,deum via est per quam celerrime in     
,deum pervenitur2 nec sine charitate    
aliqua virtus supernaturaliter homini   
sapit3 charitas enim forma omnium       
virtutum est4 ,per hoc charitatis       
exercitium1 homo ad tantam sui          
abominationem venit1 ut non solum       
seipsum contemnat1 verum etiam se ab    
aliis contemni quo animo ferat2 imo     
etiam ab aliis contemptus               
gaudeat4--,thaulerus1 flor4 c4 #g4 p4   
#aad4  #aae ,austin1 7,tract4 #i4 in    
,john17 having showed that among men1 it
 maketh no one beautiful to love one    
that is beautiful1 saith1 ,anima nostra 
fda est per iniquitatem3 amando ,deum   
pulchra efficitur3 qualis amor qui      
reddat pulchrum amantem8 ,deus semper   
pater est3 amavit nos fdos1 ut ex fdis  
faceret pulchros3 pulchri erimus amando 
eum qui pulcher est4 ,quantum in te     
crescit amor1 tantum crescit            

pulchritudo2 quia ipsa charitas anim    
pulchritudo est4  #aaf ,o orator1 in tua
 oratione plus dilige ,deum quam teipsum
 et alia3 et si hoc facis1 justus es et 
prudens1 et de charitate et sanctitate  
habituatus3 ,qui habitus est amicus tuus
 in oratione--,o ,orator6 quando orabis 
pro commissis1 justitiam1 ,dei tecum    
teneas diligendo2 non autem odiendo3    
quia si sic1 misericordia ,dei non      
posset esse tua amica1 eo quia injustus 
esset2 et tuus habitus esset crudelis et
  spe et charitate prolongatus et tuum  
amare in odire esset perversum1 de quo  
odire esset in ternum habituatus4 ,raim4
 ,lullius1 ,arte ,magna de ,applic4 cap4
 #aad4 p4 #eeg1 #eeh4  #aag ,read       
,julian ,toletan4 his ,prognosticon4 ,si
 in clis fidelibus hc servatur hreditas1
 frivola qudam et tepida proferunt      
aliqua1 putantes eam se percipere in    
terrena ,jerusalem2 mille annis         
existimant esse deliciarum prmia        
proprietate recepturos3 qui interrogandi
 sunt1 quomodo astruant delicias        

corporales1 dum dicatur hanc hreditatem 
nec corrumpi posse nec marcescere4      
,didymus ,alexand4 in ,petr4 #a4 cont4  
,millenar4  #aah ,of the nature of      
affiance and faith1 ,i have written more
 fully in my ,disputation with ,dr4     
,barlow1 of ,saving ,faith4  #aai ,,sola
 fide ,deo ,,soli constanter adhaere4 ,a
 ,,solo cunctis eripiere malis4         
,peucerus his ,distich1 in his ten      
years' imprisonment4 ,scult4 ,curric4 p4
 #bb4  #abj ,of hope and assurance ,i   
have spoken afterward4  #aba ,of        
enthusiastic impressions ,i have said   
more in my ,directions for the ,cure of 
,church ,divisions1 and in the defence  
of it1 and in other books4  #abb #a     
,chron4 xvi4 #cd2 #b ,chron4 v4 #ac2    
,psal4 xxxi4 #g2 lxxxvi4 #e2 cviii4 #c1 
#d2 xcii4 #d1 #e2 cxxxvi4 #d2 cxlv4     
#e-g1 #aa1 #ab2 cxix4 #fd2 ,job xxxvi4  
#bd1 #bf2 ,psal4 cvii4 #bb2 civ4 #ca2   
lxvii4 #f2 ,rev4 i4 #e2 ,john xv4 #i2   
,gal4 ii4 #bj2 ,eph4 i4 #ag1 #ah2 ii4   
#f1 #g2 iii4 #ah1 #ai2 ,psal4 cxxx4 #f1 

#g2 xci4 #b1 #i2 xciv4 #bb2 lix4 #af2   
lxii4 #g1 #h2 lvii4 #a2 xlvi4 #a1 #g1   
#aa2 lxxxix4 #a2 cxvi4 #a-c2 ciii4 #a-c2
 lxvi4 #ac1 #af1 #ag2 xxxiv4 #a-c4  #abc
 ,phil4 iii4 #a2 ,isa4 lviii4 #ai2 ,job 
xxii4 #bf2 ,isa4 lv4 #b1 #c2 ,psal4 iv4 
#g2 ,acts xiv4 #ag2 ,deut4 xxvii4 #g2   
xii4 #ab1 #ah2 #a ,pet4 i4 #c1 #d1 #f2  
,john xiv4 #af1 #bf2 xv4 #bf2 ,isa4     
liii4 #c1 #d2 #a ,pet4 i4 #h1 #i2 ,matt4
 xi4 #bh2 ,isa4 lv4 #a2 ,rev4 xxii4 #ag2
 #a ,thess4 v4 #aa1 #ad1 #af2 ,phil4 iv4
 #d2 ,psal4 xxxiii4 #a2 #a ,pet4 v4 #g2 
,john v4 #dj4  #abd ,isa4 lxiii4 #i2 #b 
,cor4 ii4 #g2 ,zeph4 iii4 #ag2 ,deut4   
xxx4 #i2 x4 #ae2 ,isa4 lxii4 #e2 ,james 
ii4 #ac2 ,john xiv4 #ac1 #ah4  #abe     
,ltari in ,deo est res omnium summa in  
terris4 ,bucholtzer4  #abf ,tres sunt   
virtutis conditiones1 tentationis       
remotio1 actuum multiplicatio1 et in    
bono delectatio4 ,p4 ,scaliger4  #abg   
,heb4 i4 #c2 ,acts vii4 #ee2 ,rom4 iii4 
#bc2 ,rev4 xxi4 #aa1 #bc2 ,jude #bd2 #a 
,pet4 iv4 #ac2 #b ,cor4 iii4 #ah4  #abh 

,lege ,gassendi ,oration1 inaugural1 in 
,institut4 ,astronom4  #abi ,christianus
 est homo dicens et faciens ingrata     
diabolo2 et ornans gloriam ,dei1 autoris
 vit et satis su4 ,bucholtzer4  #acj ,of
 prayer ,i have spoken afterward4 ,tom4 
#b1 c4  #aca ,turpissimum est philosopho
 secus docere quam vivit4 ,paul         
,scaliger4 p4 #gbh4  #acb ,nam ilia qu  
de regno clorum commemoranter  nobis1   
deque prsentium rerum contemptu1 vel non
 capiunt1 vel non facile sibi persuadent
 cum sermo factis evertitur4 ,acosta1   
lib4 iv4 c4 #ah4 p4 #dah4  #acc ,i pass 
not this by as a small matter1 to be    
passed by also by the reader4 ,for ,i   
take the love of ,god kindled by faith  
in ,christ1 with the full denial of our 
carnal selves1 to be the sum of all     
religion4 ,but because ,i would not     
injure so great a duty by saying but a  
little of it2 and therefore desire the  
reader1 who studieth for practice1 and  
needeth such helps1 to peruse the       
mentioned books of ,self-denial1 and    

,crucifying the world4                  
,,appendix4  ,the true doctrine of love 
to ,god1 to holiness1 to ourselves1 and 
to others1 opened in certain            
propositions2 especially for resolving  
the questions1 ,what self-love is       
lawful8--what sinful8--,whether ,god    
must be loved above our own felicity1   
and how8--,whether to love our felicity 
more than ,god1 may stand with a state  
of saving grace8--,whether it be a      
middle state between sensuality and the 
divine nature1 to love ,god more for    
ourselves than for himself8--,whether to
 love ,god for ourselves be the state of
 a believer as he is under the promise  
of the new covenant8--,and whether the  
spirit and sanctification promised to   
believers1 be the love of ,god for      
himself1 and so the divine nature1      
promised to him that chooseth ,christ   
and ,god by him out of self-love for his
 own felicity8--,how ,god supposeth and 
worketh on the principle of self-love in
 man's conversion8--,with many such     

like4 ,to avoid the tediousness of a    
distinct debating each question4        
,though these things principally belong 
to the theory1 and so to another        
treatise in hand1 called ,methodus      
,theologi2 yet because they are also    
practical1 and have a great influence   
upon the more practical directions1 and 
the right understanding of them may help
 the reader himself to determine a      
multitude of cases of conscience1 the   
particular discussion and decision of   
which would too much increase this      
volume1 which is so big already1 ,i     
shall here explain them in such brief   
propositions as yet shall give light to 
one another1 and ,i hope contain much of
 the true nature of love1 which is the  
mystery of the christian religion4      
,prop4 #a4 ,the formal act of love is   
complacency1 expressed by a placet2     
which ,augustine so oft calleth         
delectation4  #b4 ,benevolence1 or      
desiring the good of those we love1 is  
but a secondary act of love1 or an      

effect of the prime1 formal act4 ,for to
 wish one well is not to love him       
formally2 but we wish him well because  
we love him1 and therefore first in     
order love him4  #c4 ,their definition  
of love is therefore inept1 and but from
 an effect1 who say it is1 ,alicui bene 
velle1 ut ipst bene sit4  #d4 ,love is  
either merely sensitive and passionate1 
which is the sensible act and passion of
 the sensitive and fantastical appetite2
 or it is rational1 which is the act of 
the rational appetite or will4 ,the     
first is called sensitive in a double   
respect2 #a4 ,because it followeth the  
apprehension of the senses1 or fantasy1 
loving that which they apprehend as     
good2 #b4 ,and because it is exercised  
passionately and feelingly by the       
sensitive appetite4 ,and the other is   
called rational1 #a4 ,because it is the 
love of that which reason apprehendeth  
as good2 and1 #b4 ,because it is the    
complacency of that will which is a     
higher faculty than the sensitive       

appetite4  #e4 ,sensitive love is oft   
without rational1 7always in brutes17   
but rational love is never totally      
without sensitive1 at least in this     
life2 whether it be because that the    
sensitive and rational are faculties of 
the same soul1 or because they are so   
nearly connexed as that one cannot here 
move or act without the other8  #f4 ,but
 yet one is predominant in some persons1
 and the other in others4  #g4 ,love is 
the complacency of the appetite in      
apprehended good4 ,good is the formal   
object of love4 ,sensitive love is the  
complacency of the sensitive appetite in
 sensible good 7or in that which the    
sense and imagination apprehendeth as   
good74 ,rational love is the complacency
 of the rational appetite in that which 
reason apprehendeth good3 the same thing
 with primary volition4  #h4 ,good is   
not only a man's own felicity and the   
means thereto1 called mihi bonum1 good  
to me2 either as profitable1 pleasant1  
or honourable 7as some think that have  

unmanned themselves73 but there is      
extrinsic good1 which is such in itself1
 in others1 or for others1 which yet is 
the natural object of man's love 7so far
 as nature is sound74 ,as the learning1 
and wisdom1 and justice1 and charity1   
and all other perfections of a man at   
the antipodes1 whom ,i never saw1 nor   
hope to see1 or to receive any benefit  
by1 is yet amiable to every man that    
hath not unmanned himself4 ,so also is  
the good of posterity1 of countries1 of 
kingdoms1 of the church1 of the world1  
apprehended as future when we are dead  
and gone2 yea1 if we should be          
annihilated1 desirable1 and therefore   
amiable to us2 when yet it could be no  
benefit to us4  #i4 ,self-love is       
sensitive or rational4 ,sensitive1 as   
such1 is necessary and not free2 and it 
is purposely by the most wise and       
blessed ,creator planted in man and     
brutes1 as a principle useful to        
preserve the world1 and to engage the   
creature in the use of the means of its 

own preservation1 and so to bring it to 
perfection1 and to endue it with those  
fears and hopes which make us subjects  
capable of moral government4  #aj4 ,the 
rational or higher appetite also hath a 
natural inclination to                  
self-preservation1 perfection1 and      
felicity2 but as ordinable and ordinate 
to higher ends4  #aa4 ,the rational     
powers cannot nullify the sensitive1 nor
 directly or totally hinder the action  
of them2 but they may and must          
indirectly hinder the act1 by avoiding  
the objects and temptations1 by         
diverting the thoughts to higher things1
 c42 and may hinder the effects by      
governing the locomotive power4  #ab4   
,sensitive self-love containeth in it1  
#a4 ,a love of life1 and that is1 of    
individual self-existence2 #b4 ,and a   
love of all sensitive pleasures of life2
 and1 #c4 ,consequently1 a love of the  
means of life and pleasure4  #ac4 ,in   
sensitive self-love1 therefore1 self1   
that is1 life1 is both the material and 

formal object3 we love ourselves even   
because we are ourselves2 we love this  
individual person1 and loathe           
annihilation or dissolution4  #ad4      
,though the will 7or higher faculties7  
are naturally inclined also to love     
ourselves1 and our own felicity1 yet    
they exercise this inclination with a   
certain liberty2 and though the act of  
simple complacency or volition towards  
our own being and felicity be so free as
 yet to be necessary1 yet the           
comparative act 7by which comparing     
several goods1 we choose one and refuse 
another7 may be so free as not to be    
necessary2 that is1 a man may will his  
own annihilation rather than some       
greater evil1 7of which anon17 not as   
good in itself1 and therefore not willed
 for itself1 but as a means to a greater
 good2 and so he may less nill it than a
 greater evil4  #ae4 ,also a tolerable  
pain may on the same account be willed1 
or less nilled1 and so consented to1 for
 the avoiding a greater evil2 but       

intolerable pain cannot possibly be     
willed or consented to1 or not nilled1  
because it taketh away the exercise of  
reason and free-will3 but what is to be 
called intolerable ,i determine not1 it 
being variously measurable according to 
the patient's strength4  #af4 ,the soul 
as intellectual1 by its rational        
appetite1 hath also a natural           
inclination to intellectual operations  
7to know and love7 and to intellectual  
objects as such1 and to intellectual    
perfections in itself4 ,yet so that1    
though it necessarily 7though freely7   
loveth the said acts and perfections    
while it hath a being2 yet doth it not  
necessarily love all the said objects1  
nor necessarily choose the continuance  
of its own being1 but in some cases1 as 
aforesaid1 can yield or consent to an   
annihilation as a lesser evil4  #ag4    
,the rational soul being not of itself1 
nor for itself alone1 or chiefly1 is    
naturally inclined not only to love to  
itself1 and that which is for itself1   

but also to love extrinsic good1 as was 
aforesaid2 and accordingly it should    
love that best which is best3 for a     
quatenus et ad omne et ad gradum1 valet 
argumentum4 ,if we must love any thing  
or person because it is good1 7as the   
formal reason17 then we should love all 
that is good1 and love that best which  
is best1 if so discerned4  #ah4 ,though 
,i must love greater1 simple1 extrinsic 
good above myself1 with that love which 
is purely rational1 yet it cannot       
ordinarily be done with a more sensitive
 and passionate love4  #ai4 ,i am not   
always bound to do most good to him that
 ,i love better than others1 and ought  
so to love1 nor to him that ,i must wish
 most good to4 ,because there are other 
particular laws to regulate my actions1 
diverse from that which commandeth my   
affections3 as those that put children1 
relations1 families1 neighbours1 under  
our special charge and care2 though     
often others must be more loved4  #bj4  
,that good which is the object of love1 

is not a mere universal or general      
notion1 but is always some particular or
 single being in esse reali1 vel in esse
 cognito4 ,as there is no such thing in 
rerum natura1 as good in a mere general1
 which is neither the good of natural   
existence1 or of moral perfection1 or of
 pleasure1 profit1 honour1 c42 yea1     
which is not in this or in that singular
 subject1 or so conceived2 so there is  
no such thing as love1 which hath not   
some such singular object4 7,as ,rada   
and other ,scotists have made plain47   
#ba4 ,all good is either ,god1 or a     
creature1 or a creature's act or work4  
#bb4 ,god is good infinitely1 eternally1
 primitively1 independently1 immutably1 
communicatively1 of whom1 and by whom1  
and to whom are all things3 the         
beginning1 or first efficient1 the      
dirigent and ultimately ultimate cause  
of all created good2 as making and      
directing all things for himself4  #bc4 
,therefore it is the duty of the        
intellectual creature to love ,god      

totally1 without any exceptions or      
restrictions1 with all the power1 mind1 
and will1 not only in degree above      
ourselves and all the world1 but also as
 ,god1 with a love in kind transcending 
the love of every creature4  #bd4 ,all  
the goodness of the creature doth       
formally consist in its threefold       
relation to ,god1 viz4 #a4 ,in the      
impresses of ,god as its first          
,efficient or ,creator2 as it is his    
image1 or the effect and demonstration  
of his perfections1 viz4 his infinite   
power1 wisdom1 and goodness4 #b4 ,in its
 conformity to his directions1 or       
governing laws1 and so in its order and 
obedience4 #c4 ,and in its aptitude and 
tendency to ,god as its final cause1    
even to the demonstration of his glory1 
and the complacency of his will4  #be4  
,all creative good is therefore         
derivative1 dependent1 contingent1      
finite1 secondary1 from ,god1 by ,god1  
and to ,god1 receiving its form and     
measure from its respect to him4  #bf4  

,yet as it may be subordinately from    
man1 as the principle of his own        
actions1 and by man as a subordinate    
ruler of himself or others1 and to man  
as a subordinate end2 so there is       
accordingly a subordinate sort of       
goodness1 which is so denominated from  
these respects unto the creature1 that  
is himself good1 subordinately4  #bg4   
,but all this subordinate goodness      
7bonum a nobis1 bonum per nos1 bonum    
nobis7 is but analogically so2 and      
dependently on the former sort of       
goodness1 and is something in due       
subordination to it1 and against it1    
nothing1 that is1 not properly good4    
#bh4 ,the best and excellentest         
creatures1 in the foresaid goodness     
related to ,god1 are most to be loved2  
and all according to the degree of their
 goodness1 more than as good in relation
 to ourselves4  #bi4 ,but seeing their  
goodness is formally their relation unto
 ,god1 it followeth that they are loved 
primarily only for his sake1 and        

consequently ,god's image or glory in   
them is first loved2 and so the true    
love of any creature is but a secondary 
sort of the love of ,god4  #cj4 ,the    
best being next to ,god is the universe1
 or whole creation1 and therefore next  
him most to be loved by us4  #ca4 ,the  
next in amiableness is the whole        
celestial society1 ,christ1 angels1 and 
saints4  #cb4 ,the next1 when we come to
 distinguish them1 is ,christ's own     
created1 glorified nature in the person 
of the ,mediator1 because ,god's glory  
or image is most upon him4  #cc4 ,the   
next in amiableness is the whole        
angelical society1 or the orders of     
intellectual spirits above man4  #cd4   
,the next is the spirits of the just    
made perfect1 or the triumphant church  
of saints in heaven4  #ce4 ,the next is 
all this lower world4  #cf4 ,the next is
 the church in the world1 or militant on
 earth4  #cg4 ,the next are the         
particular kingdoms and societies of the
 world1 7and so the churches17 according

 to their various degrees4  #ch4 ,the   
next1 under societies and multitudes1   
are those individual persons who are    
best in the three forementioned         
respects1 whether ourselves or others4  
,and thus1 by the objects1 should our   
love that is rational be diversified in 
degree1 and that be loved best that is  
best4  #ci4 ,the amiable image of ,god  
in man is 7as hath oft been said73 #a4  
,our natural image of ,god1 or the image
 of his three essential properties as   
such1 that is1 our vital1 active power1 
our intellect1 and our will4 #b4 ,our   
moral image1 or the image of his said   
properties in their perfections1 viz4   
our holiness1 that is1 our holy life or 
spiritual vivacity and active power1 our
 holy light or wisdom1 our holy wills or
 love4 #c4 ,our relative image of ,god1 
or the image of his supereminency1      
dominion1 or majesty2 which is1 #a4     
,common to man1 in respect to the       
inferior creatures1 that we are their   
owners1 governors1 and end 7and         

benefactors72 #b4 ,eminently in rulers  
of men1 parents1 and princes1 who are   
analogically sub-owners1 sub-rulers1 and
 sub-benefactors to their inferiors1 in 
various degrees4 ,by which it is        
discernible what it is that we are to   
love in man1 and with what variety of   
kinds and degrees of love1 as the kinds 
and degrees of amiableness in the       
objects differ4  #dj4 ,even the sun1 and
 moon1 and frame of nature1 the         
inanimates and brutes1 must be loved in 
that degree compared to man1 and to one 
another1 as their goodness before       
described1 that is1 the impressions of  
the divine perfections1 do more or less 
gloriously appear in them1 and as they  
are adapted to him the ultimate end4    
#da4 ,as ,god is in this life seen but  
darkly and as in a glass1 so also       
proportionably to be loved2 for our love
 cannot exceed our knowledge4  #db4 ,yet
 it followeth not that we must love him 
only as he appeareth in his works1 which
 demonstrate him as effects do their    

cause2 for both by the said works       
improved by reason1 and by his word1 we 
know that he is before his works1 and   
above them1 and so distinct from them as
 to transcend1 and comprehend1 and cause
 them all1 by a continual causality2 and
 therefore he must accordingly be loved4
  #dc4 ,it greatly hindereth our love to
 ,god1 when we overlook all the         
intermediate excellencies between him   
and us1 which are much better1 and      
therefore more amiable1 than ourselves2 
such as are before recited4  #dd4 ,the  
love of the universe1 as bearing the    
liveliest image or impress of its cause1
 is an eminent secondary love of ,god1  
and a great help to our primary or      
immediate love of him4 ,could we        
comprehend the glorious excellency of   
the universal creation1 in its matter1  
form1 parts1 order1 and uses1 we should 
see so glorious an image of ,god1 as    
would unspeakably promote the work of   
love4  #de4 ,whether the glory of ,god  
in heaven1 which will for ever beautify 

the beholders and possessors1 be the    
divine essence1 7which is every where17 
or a created glory purposely there      
placed for the felicity of holy spirits1
 and what that glory is1 are questions  
fittest for the beholders and possessors
 to resolve4  #df4 ,but if it be no more
 than the universal1 existent frame of  
nature1 containing all the creatures of 
,god beheld uno intuitu in the nature1  
order1 and use of all the parts1 it     
would be an unconceivable felicity to   
the beholders1 as being an unconceivable
 glorious demonstration of the ,deity4  
#dg4 ,it is lawful and a needful duty1  
to labour by the means of such          
excellencies as we know1 which heaven is
 resembled to in ,scripture1 to imprint 
upon our imaginations themselves1 such  
an image of the glory of the heavenly   
society1 ,christ1 angels1 saints1 and   
the heavenly place and state1 as shall  
help our intellectual apprehensions of  
the spiritual excellencies which        
transcend imagination4 ,and the neglect 

of loving ,god as foreseen in the       
demonstration of the heavenly glory1    
doth greatly hinder our love to him     
immediately as in himself considered4   
#dh4 ,the ,lord ,jesus ,christ1 in his  
glorified1 created nature1 is crowned   
with the highest excellency of any      
particular creature1 that he might be   
the ,mediator of our love to ,god2 and  
in him 7seen by faith7 we might see the 
glory of the ,deity4 ,and as in heaven  
we shall have 7spiritual1 glorified7    
bodies as well as souls1 so the         
glorified1 created nature of ,christ    
will be an objective glory1 fit for our 
bodies 7at least7 to behold in order to 
their glory1 as the divine nature 7as it
 pleaseth ,god in glory7 revealed1 will 
be to the soul4  #di4 ,the exercise of  
our love upon ,god as now appearing to  
the glorified1 in the glorious created  
nature of ,christ1 7beheld by us by     
faith17 is a great part of our present  
exercise of divine love3 and we         
extinguish our love to ,god1 by         

beholding so little by faith our        
glorified ,mediator4  #ej4 ,we owe      
greater love to angels than to men1     
because they are better1 nearer ,god1   
and liker to him1 and more demonstrate  
his glory2 and indeed also love us      
better1 and do more for us1 than we can 
do for one another4 ,and the neglect of 
our due love and gratitude to angels1   
and forgetting our relation to them1 and
 receivings by them1 and communion with 
them1 and living as if we had little to 
do with them1 is a culpable overlooking 
,god1 as he appeareth in his most noble 
creatures1 and is a neglect of our love 
to ,god in them1 and a great hinderance 
to our higher more immediate love4      
,therefore by faith and love we should  
exercise a daily converse with angels1  
as part of our heavenly conversation1   
,phil4 iii4 #bj1 #ba2 ,heb4 xii4 #bb2   
and use ourselves to love ,god in them3 
though not to pray to them1 or give them
 divine worship4  #ea4 ,we must love the
 glorified saints more than the         

inhabitants of this lower world1 because
 they are far better1 and liker to ,god1
 and nearer to him1 and more demonstrate
 his holiness and glory4 ,and our       
neglect of conversing with them by      
faith1 and of loving them above         
ourselves1 and things on earth1 is a    
neglect of our love to ,god in them1 and
 a hinderance of our more immediate     
love4 ,and a loving conversation with   
them by faith1 would greatly help our   
higher love to ,god4  #eb4 ,our neglect 
of love to the church on earth1 and to  
the kingdoms and public societies of    
mankind1 is a sinful neglect of our love
 to ,god in them1 and a hinderance of   
our higher love to him2 and the true use
 of such a public love1 would greatly   
further our higher love4  #ec4 ,if those
 heathens who laid down their lives for 
their countries had neither done this   
for fame1 nor merely as esteeming the   
temporal good of their country above    
their own temporal good and lives1 but  
for the true excellency of many above   

one1 and for ,god's greater interest in 
them1 they had done a most noble1 holy  
work4  #ed4 ,our adherence to our carnal
 selves first1 and then to our carnal   
interests and friends1 and neglecting   
the love of the highest excellencies in 
the servants of ,god1 and not loving men
 according to the measure of the image  
of ,god on them1 and their relation to  
him1 is a great neglect of our love of  
,god in them1 and a hinderance of our   
higher immediate love4 ,and to use      
ourselves to love men as ,god appeareth 
in them1 would much promote our higher  
love4 ,and so we should love the best of
 men above ourselves4  #ee4 ,the loving 
of ourselves sensually1 preferring our  
present life and earthly pleasure before
 our higher spiritual felicity in       
heaven1 and our neglecting to love      
holiness1 and seek it for ourselves1 and
 then to love ,god in ourselves1 is a   
neglect and hinderance of the love of   
,god4  #ef4 ,man hath not lost so much  
of the knowledge and love of ,god1 as   

appearing in his greatness1 and wisdom1 
and natural goodness in the frame of    
nature1 as he is the ,author of the     
creatures' natural goodness1 as he hath 
of the knowledge and love of his        
holiness1 as he is the holy ,ruler1     
,sanctifier1 and ,end of souls4  #eg4   
,the sensitive faculty and sensitive    
interest are still predominant in a     
carnal or sensual man2 and his reason is
 voluntarily enslaved to his sense3 so  
that even the intellectual appetite1    
contrary to its primitive and sound     
nature1 loveth chiefly the sensitive    
life and pleasure4  #eh4 ,it is         
therefore exceeding hard in this        
depraved state of nature1 to love ,god  
or any thing better than ourselves2     
because we love more by sense than by   
reason1 and reason is weak and serveth  
the interest of sense4  #ei4 ,yet the   
same man who is prevalently sensual1 may
 know that he hath a rational1 immortal 
soul1 and that knowledge and rectitude  
are the felicity of his soul2 and that  

it is the knowledge and love of and     
delight in ,god1 the highest good1 that 
can make him perpetually happy3 and     
therefore as these are apprehended as a 
means of his own felicity1 he may have  
some kind of love or will unto them all4
  #fj4 ,the thing therefore that every  
carnal man would have1 is an            
everlasting1 perfect1 sensual pleasure2 
and he apprehendeth the state of his    
soul's perfection mostly as consisting  
in this kind of felicity3 and even the  
knowledge and love of ,god1 which he    
taketh for part of his felicity1 is     
principally apprehended but as a        
speculative gratifying of the           
imagination1 as carnal men now desire   
knowledge4 ,or if there be a righter    
notion of ,god and holiness to be loved 
for themselves1 even ultimately above   
our sensual pleasure and ourselves2 yet 
this is but an uneffectual1 dreaming    
knowledge1 producing but an answerable  
lazy wish3 and it will not here prevail 
against the stronger love of sensuality 

and fantastical pleasure1 nor against   
inordinate self-love4 ,and it is a      
sensual heaven1 under a spiritual name1 
which the carnal hope for4  #fa4 ,this  
carnal man may love ,god as a means to  
this felicity so dreamed of2 as knowing 
that without him it cannot be had1 and  
tasting corporal comforts from him here3
 and he may love holiness as it removeth
 his contrary calamities1 and as he     
thinks it is crowned with such a reward4
 ,but he had rather have that reward of 
itself without holiness4  #fb4 ,he may  
also love and desire ,christ1 as a means
 7conceived7 to such an end2 and he may 
use much religious duty to that end2 and
 he may forbear such sins as that end   
can spare1 lest they deprive him of his 
hoped-for felicity4 ,yea1 he may suffer 
much to prevent an endless suffering4   
#fc4 ,as nature necessarily loveth self 
and self-felicity1 ,god and the devil do
 both make great use of this natural    
pondus1 or necessitating principle1 for 
their several ends4 ,the devil saith1   

thou lovest pleasure1 therefore take it 
and make provision for it4 ,god saith1  
thou lovest felicity1 and fearest       
misery3 ,i and my love are the true     
felicity2 and adhering to sensual       
pleasure depriveth thee of better1 and  
is the beginning of thy misery1 and will
 bring thee unto worse4  #fd4 ,god      
commandeth man nothing that is not for  
his own good1 and forbiddeth him nothing
 which is not 7directly or indirectly7  
to his hurt3 and therefore engageth     
self-love on his side for every act of  
our obedience4  #fe4 ,yet this good of  
our own is not the highest1 nor all the 
good which ,god intendeth1 and we must  
intend2 but it is subordinate unto the  
greater good aforementioned4  #ff4 ,as a
 carnal man may have opinionative1      
uneffectual convictions1 that ,god and  
his love are his spiritual felicity     
7better than sensual72 yea1 and that    
,god is his estimate end above his own  
felicity itself2 so the sanctifying of  
man consisteth in bringing up these     

convictions to be truly effectual and   
practical1 to renew and rule the mind1  
and will1 and life4  #fg4 ,whether this 
be done by first knowing ,god as the    
beginning and end1 above ourselves1 and 
then knowing 7effectually7 that he is   
man's felicity2 or whether self-love be 
first excited to love him as our own    
felicity1 and next we be carried up to  
love him for himself1 as our highest    
end1 it cometh all to one when the work 
is done2 and we cannot prove that ,god  
tieth himself constantly to either of   
these methods alone4 ,but experience    
telleth us1 that the latter is the usual
 way2 and that as nature1 so grace      
beginneth with the smallest seed1 and   
groweth upward towards perfection2 and  
that self-love1 and desire of endless   
felicity1 and fear of endless misery1   
are the first notable effects or changes
 on a repenting soul4  #fh4 ,and indeed 
the state of sin lieth both in man's    
fall from ,god to self1 and in the      
mistake of his own felicity1 preferring 

even for himself a sensible good before 
a spiritual1 and the creature before the
 ,creator3 and therefore he must be     
rectified in both4  #fi4 ,and the       
hypocrite's uneffectual love to ,god and
 holiness is much discovered in this1   
that1 as he loveth dead saints1 and     
their images and holidays1 because they 
trouble him not1 so he best loveth      
7opinionatively7 and least hateth       
7practically7 the saints in heaven1 and 
the holiness that is far from him1 and  
,god as he conceiveth of him as one that
 is in heaven to glorify men2 but he    
hateth 7practically1 though not         
professedly7 the ,god that would make   
him holy1 and deprive him of all his    
sinful pleasures1 or condemn him for    
them3 and he can better like holiness in
 his pastor1 neighbour1 or child1 than  
in himself4  #gj4 ,therefore sincerity  
much consisteth in the love of          
self-holiness2 but not as for self      
alone1 but as carrying self and all to  
,god4  #ga4 ,as the sun-beams do without

 any interception reach the eye1 and by 
them without interception our sight     
ascendeth and extendeth to the sun2 so  
,god's communicated goodness and        
glorious revelation extend through and  
by all inferior mediums1 to our         
understandings1 and our wills1 and our  
knowledge and love ascend and extend    
through all and by all again to ,god4   
,and as it were unnatural for the eye   
illuminated by the sun1 to see itself   
only1 or to see the mediate creatures1  
and not to see the light and sun by     
which it seeth 7nay1 it doth least see  
itself72 so it is unnatural for the soul
 to understand and love itself alone1   
7which it little understandeth and      
should love with self-denial17 and the  
creatures only1 and not to love ,god1 by
 whom we know and love the creature4    
#gb4 ,it is possible to love ,god1 and  
holiness1 and heaven1 as a conceited    
state and means of our sensual felicity1
 and escape of pain and misery2 but to  
love ,god as the true felicity of the   

intellectual nature1 and as our         
spiritual rest1 and yet to love him only
 or chiefly for ourselves1 and not      
rather for himself as our highest end1  
implieth a contradiction4 ,the same ,i  
say of holiness1 as loved only for      
ourselves4 ,the evidence whereof is     
plain1 in that it is essential to ,god  
to be not only better than ourselves and
 every creature1 but also to be the     
ultimate end of all things1 to which    
they should tend in all their           
perfections4 ,and it is essential to    
holiness to be the soul's devotion of   
itself to ,god as ,god1 and not only to 
,god as our felicity3 therefore to love 
,god only or chiefly for ourselves1 is  
to make him only a means to our         
felicity1 and not our chief end2 and it 
is to make ourselves better1 and so more
 amiable than ,god1 that is1 to be gods 
ourselves4  #gc4 ,this is much of the   
sense of the controversy between the    
,epicureans and the sober philosophers1 
as is to be seen in ,cicero1 c4 ,the    

sober philosophers said1 that virtue was
 to be loved for itself more than for   
pleasure2 because if pleasure as such be
 better than virtue as such1 then all   
sensual pleasure would be better than   
virtue as such4 ,the ,epicureans said1  
that not all pleasure1 but the pleasure 
of virtue was the chief good1 as        
,torquatus's words in ,cicero show4 ,and
 if it had been first proved1 that a    
man's self is his just1 ultimate end1 as
 the finis cui or the personal end1 then
 it would be a hard question1 whether   
the ,epicureans were not in the right as
 to the finis cujus or the real end     
7which indeed is but a medium to the    
personal1 cui74 ,but when it is most    
certain1 that no man's person is to be  
his own ultimate end1 as cui1 but ,god1 
and then the universe1 and societies of 
the world as before said1 it is then    
easy to prove that the sober            
philosophers were in the right1 and that
 no man's pleasure is his ultimate end1 
finis cujus2 because no man's pleasure  

is either such a demonstration of the   
divine perfection as virtue is1 as such2
 nor yet doth it so much conduce to the 
common good of societies or mankind1 and
 so to the pleasing and glorifying of   
,god4 ,and this way ,cicero might easily
 have made good his cause against the   
,epicureans4  #gd4 ,though no man indeed
 love ,god as ,god1 who loveth him not  
as better than himself1 and therefore   
loveth him not better1 and as his       
absolutely ultimate end2 and though no  
man desire holiness indeed1 who desireth
 not to be devoted absolutely to ,god   
before and above himself3 yet is it very
 common to have a false1 imperfect      
notion of ,god and holiness1 as being   
the felicity of man1 and though not to  
deny1 yet to leave out the essential    
superlative notion of the ,deity2 and it
 is more common to confess all this of  
,god and holiness notionally1 as was    
aforesaid1 and practically to take in no
 more of ,god and holiness1 but that    
they are better for us than temporary   

pleasures4 ,and some go further1 and    
take them as better for them1 than any  
7though perpetual7 mere sensual         
delights2 and so make the perfection of 
man's highest faculties 7practically7 to
 be their ultimate end2 and desire or   
love ,god and holiness 7defectively and 
falsely apprehended7 for themselves1 or 
their own felicity1 and not themselves1 
and their felicity and holiness1        
ultimately for ,god4 ,which showeth1    
that though these men have somewhat     
overcome the sensual concupiscence or   
flesh1 yet have they not sufficiently   
overcome the selfish disposition1 nor   
yet known and loved ,god as ,god1 nor   
good as good4  #ge4 ,yet is it not a sin
 to love ,god for ourselves1 and our own
 felicity1 so be it we make him not a   
mere means to that felicity1 as our     
absolutely ultimate end4 ,for as ,god   
indeed is1 #a4 ,the efficient of all our
 good2 #b4 ,the dirigent cause1 that    
leadeth us to it2 #c4 ,the end in which 
our felicity truly consisteth2 so is he 

to be loved on all these accounts4  #gf4
 ,if ,god were not thus to be loved for 
ourselves1 7subordinated to him17       
thankfulness would not be a christian   
duty4  #gg4 ,our love to ,god is a love 
of friendship1 and a desire of a kind of
 union1 communion1 or adherence4 ,but   
not such as is between creatures where  
there is some sort of equality3 but as  
between them that are totally unequal2  
the one infinitely below the other1 and 
absolutely subject and subordinate to   
him4  #gh4 ,therefore1 though in love of
 friendship1 a union of both parties1   
and consequently a conjunct interest of 
both1 and not one alone1 do make up the 
ultimate end of love2 yet here it should
 be with an utter disproportion1 we     
being obliged to know ,god as infinitely
 better than ourselves1 and therefore to
 love him incomparably more1 though yet 
it will be but according to the         
proportion of the faculties of the      
lover4  #gi4 ,the purest process of     
love1 therefore1 is1 first thankfully to

 perceive the divine efficiencies1 and  
to love ,god as communicative of what we
 and all things are1 and have1 and shall
 receive1 and therein to see his perfect
 goodness in himself1 and to love him as
 ,god for that goodness2 wherein is     
nothing but the final act1 which is our 
love1 and the final object1 which is the
 infinite good4 ,so that the act is     
man's1 7from ,god17 but nothing is to be
 joined with ,god as the absolutely     
final object2 for that were to join     
somewhat with ,god as ,god4  #hj4 ,and  
though it be most true1 that this act   
may be made the object of another act1  
and 7as ,amesius saith1 ,omnium gentium 
consensu dicimus ,volo velle1 so7 we may
 and must say1 ,amo amare1 ,i love to   
love ,god1 and the very exercise of my  
own love is my delight1 and so is my    
felicity in the very essential nature of
 it1 being a complacency1 and being on  
the highest objective good3 and also    
this same love is my holiness1 and so it
 and ,i are pleasing unto ,god2 yet     

these are all consequential to the true 
notion of the final act1 and circularly 
lead to the same again4 ,we must love   
our felicity and holiness1 which        
consisteth in our love to ,god1 but as  
that which subordinately relateth to    
,god1 in which he is first glorified1   
and then finally pleased2 and so from   
his will which we delight to please1 we 
ascend to his total perfect being1 to   
which we adhere by perfect love4 ,in a  
word1 our ultimate end of acquisition   
7and ,god's own1 so far as he may be    
said to have an end7 is the pleasing of 
the divine will1 in his glorification2  
and our ultimate end of complacency1    
objectively1 is the infinite goodness of
 the divine will and nature4  #ha4      
,there is1 therefore1 place for the     
question whether ,i must love ,god1 or  
myself1 more or better8 as it is        
resolved4 ,but there is no place for the
 question1 whether ,i must love ,god or 
myself8 ,because ,god alloweth me not   
ever to separate them2 though there is a

 degree of just self-loathing or        
self-hatred1 in deep repentance4 ,nor   
yet for the question1 whether ,i must   
seek ,god's glory and pleasure1 or my   
own felicity8 for ,i must ever seek them
 both1 though not with the same esteem4 
,yea1 ,i may be said to seek them both  
with the same diligence2 because by the 
same endeavour and act that ,i seek one1
 ,i seek the other2 and ,i cannot       
possibly do any thing for one1 that doth
 not equally promote the other1 if ,i do
 them rightly1 preferring ,god before   
myself1 in my inward estimation1 love1  
and intention4  #hb4 ,though it be      
essential to divine love1 and           
consequently to true holiness1 to love  
,god for himself1 and as better than    
ourselves1 7or else we love him not as  
,god1 as is before said17 yet this is   
hardly and seldom perceived in the      
beginning in him that hath it2 because  
the love of ourself is more passionate1 
and raiseth in us more subordinate      
passions1 of fear of punishment1 and    

desires of felicity1 and sorrow for hurt
 and misery1 c4 ,whereas1 ,god being    
immaterial1 and invisible1 is not at all
 an object of our sense1 but only of our
 reason and our wills1 and therefore not
 directly of sensitive1 passionate love3
 though consequently while the soul is  
united to the body1 its acting even on  
immaterial objects1 moveth the lower    
sensitive faculties1 and the corporeal  
spirits4 ,also ,god needeth nothing for 
us to desire for him1 nor suffereth     
nothing for us to grieve for1 though we 
must grieve for injuring him1 and being 
displeasing to his will4  #hc4 ,i cannot
 say nor believe 7though1 till it be    
searched1 the opinion hath an enticing  
aspect7 that the gospel faith which hath
 the promise of justification1 and of   
the ,spirit1 is only a believing in     
,christ as the means of our felicity1 by
 redemption and salvation1 out of the   
principle of self-love alone1 and for no
 higher end than our said felicity2     
because he is not believed in as        

,christ1 if he be not taken as a        
reconciler to bring us home to ,god4    
,and we take him not to bring us to ,god
 as ,god1 if it be not to bring us to   
,god as the beginning and end of all    
things1 and as infinitely more lovely   
than ourselves4 ,and our repentance for 
not loving ,god accordingly above       
ourselves1 must go along with our first 
justifying faith4 ,therefore1 though we 
are learners before we are lovers1 and  
our assent goeth before the will's      
consent1 yet our assent that ,god is    
,god1 and better than ourselves1 must go
 together with our assent that ,christ  
is the ,mediator to save us1 by bringing
 us to him2 and so must our assent that 
this is salvation1 even to love ,god    
above ourselves1 and as better than     
ourselves2 and accordingly our consent  
to these particulars must concur in     
saving faith4  #hd4 ,he1 therefore1 that
 out of self-love accepteth ,christ as  
the means of his own felicity1 doth 7if 
he know practically what felicity is7   

accept him as a means to bring him to   
love ,god perfectly1 as ,god above      
himself1 and to be perfectly pleasing to
 his will4  #he4 ,yet it is apparent    
that almost all ,god's preparing grace  
consisteth in exciting and improving the
 natural principle of self-love in man2 
and manifesting to him1 that if he will 
do as one that loveth himself1 he must  
be a christian1 and must forsake sin1   
and the inordinate love of his          
sensuality1 and must be holy1 and love  
,god for his own essential as well as   
communicated goodness4 ,and if he do    
otherwise1 he will do as one that hateth
 himself1 and seeketh in the event his  
own damnation4 ,and could we but get men
 rationally to improve true self-love1  
they would be christians1 and so be     
holy4  #hf4 ,but because this is a      
great1 though tender point1 and it that 
,i have more generally touched in the   
case1 ,whether faith in ,christ1 or love
 to ,god as our end1 go first8 and      
because1 indeed1 it is it for which ,i  

principally premise the rest of these   
propositions2 ,i shall presume to       
venture a little further1 and more      
distinctly to tell you1 how much of love
 to ,god is in our first justifying     
faith1 and how much not2 and how far the
 state of such a believer is a middle   
state between mere preparation1 or      
common grace1 and proper sanctification 
or possession of the ,holy ,ghost4 ,and 
so1 how far vocation giving us the first
 faith1 and repentance1 differeth from  
sanctification4 ,and the rather because 
my unriper thoughts and writings        
defended ,mr4 ,pemble1 who made them    
one1 in opposition to the stream of our 
divines4 ,and ,i conceive that all these
 following acts about the point in      
question1 are found in every true       
believer1 at his first faith1 though not
 distinctly noted by himself4  7#a47    
,the sinner hath an intellectual notice1
 that there is a ,god1 7for an atheist  
is not a believer17 and so that this    
,god is the first and last1 the best of 

beings1 the ,maker1 ,owner1 ,ruler1 and 
,benefactor of the world1 the just end  
of all created beings and actions1 and  
to be loved and pleased above ourselves3
 for all this is but to believe there is
 a ,god4  7#b47 ,he is convinced that   
his own chief felicity lieth1 not in    
temporary or carnal pleasure1 but in the
 perfect knowing1 loving1 and pleasing  
this ,god above himself3 for if he know 
not what true salvation and felicity is1
 he cannot desire or accept it4  7#c47  
,he knoweth that hitherto he hath been  
without this love1 and this felicity4   
7#d47 ,he desireth to be happy1 and to  
escape everlasting misery4  7#e47 ,he   
repenteth1 that is1 is sorry1 that he   
hath not all this while loved ,god as   
,god1 and sought felicity therein4      
7#f47 ,he is willing and desirous for   
the time to come1 to love ,god as ,god  
above himself1 and to please him before 
himself2 that is1 to have a heart       
disposed to do it4  7#g47 ,he findeth   
that he cannot do it of himself1 nor    

with his old carnal1 indisposed heart4  
7#h47 ,he believeth that ,christ1 by his
 doctrine and ,spirit1 is the appointed 
,saviour to bring him to it4  7#i47 ,he 
gladly consenteth that ,christ shall be 
such a ,saviour to him1 and shall not   
only justify him from guilt1 and save   
him from sensible punishment1 but also  
thus bring him to the perfect love of   
,god4  7#aj47 ,he had rather ,christ    
would bring him to this by              
sanctification1 than to enjoy all the   
pleasures of sin for a season1 yea1 or  
to have a perpetual sensitive felicity1 
without this perfect love to ,god1 and  
pleasing of him4  7#aa47 ,god being     
declared to him in ,jesus ,christ1 a    
,god of love1 forgiving sin1 and        
conditionally giving pardon and life to 
his very enemies1 as he is hence the    
easilier loved with thankfulness for    
ourselves1 so the goodness of his nature
 in himself is hereby insinuated and    
notified with some secret complacency to
 the soul4 ,he is1 sure1 good1 that is  

so merciful and ready to do good1 and   
that so wonderfully as in ,christ is    
manifested4  7#ab47 ,so that as baptism 
7which is but explicit1 justifying      
faith1 or the expression of it1 in      
covenanting with ,god7 is our dedication
 by vow to all the ,three ,persons2 to  
,god the ,father1 as well as to the ,son
 and ,holy ,ghost2 so faith itself is   
such a heart-dedication4  7#ac47 ,herein
 ,i dedicate myself to ,god as ,god1 to 
be glorified and pleased in my          
justification1 sanctification1 and      
glorification1 that is1 in my reception 
of the fruits of his love1 and in my    
loving him above all1 as ,god3 or to be 
pleased in me1 and ,i in him1 for ever4 
7#ad47 ,in all this the understanding   
acknowledgeth ,god to be ,god1 7by      
assent17 and to be loved above myself1  
and the will desireth so to love him3   
but the object of the will here         
directly1 is its own future disposition 
and act4 ,it doth not say1 ,i do already
 love ,god1 as ,god1 above myself2 but  

only ,i would so love him1 and ,i would 
be so changed as may dispose me so to   
love him2 ,i acknowledge that ,i should 
so love him1 and that ,i do love him for
 his mercies to myself and others4 ,nor 
can it be said1 that ,volo velle1 or    
,volo amare1 a desire to love ,god as   
such1 is direct love to ,god4 ,because  
it is not all one to have ,god to be the
 object of my will1 and to have my own  
act of willing or loving to be the      
object of it4 ,and because that a man   
may for other ends 7as for mere fear of 
hell7 will to will or love that1 which  
yet he doth not will or love1 at least  
for itself4  7#ae47 ,in this case1 above
 all others1 it is manifest1 that every 
conviction of the understanding doth not
 accordingly determine the will4 ,for in
 this new convert1 the understanding    
saith plainly1 ,god is to be loved as   
,god1 above myself3 but the will saith1 
,i cannot do it though ,i would3 ,i am  
so captivated by self-love1 and so void 
of the true love of ,god1 that ,i can   

say no more1 but that ,propter me vellem
 amare ,deum propter se2 ,i love my own 
felicity so well1 that ,i love ,god as  
my felicity2 and love him under the     
notion of ,god the perfect good1 who is 
infinitely better than myself2 and      
desire a heart to love him more than    
myself2 but ,i cannot say1 that ,i yet  
do it1 or that ,i love him best or most1
 whom ,i acknowledge to be best1 and as 
such to be loved4  7#af47 ,yet in all   
this1 there is not only semen amoris1 a 
seed of divine love to ,god as ,god1 but
 the foundation of it laid1 and some    
obscure1 secret conception of it        
beginning1 or in fieri1 in the soul4    
,for while the understanding confesseth 
,god to be most amiable1 and the will   
desireth that felicity which doth       
consist in loving him above myself1 and 
experience telleth me1 that he is good  
to me1 and therefore good in himself1 it
 can hardly be conceived1 but that in   
all this there is some kind of secret   
love to ,god1 as better than myself4    

#hg4 ,in all this1 note1 that it is one 
thing to love ,god1 under the notion of 
the infinite good1 better than myself   
and all things1 and another thing for   
the will to love him more1 as that      
notion obligeth4  #hh4 ,and the reason  
why these are often separated1 is1      
because besides a slight intellectual   
apprehension1 there is necessary to the 
will's just determination1 a clear and  
deep apprehension1 with a right         
disposition of the will1 and a          
suscitation of the active power4  #hi4  
,yea1 and every slight volition or      
velleity will not conquer opposing      
concupiscence and volitions3 nor is     
every will effectual to command the     
life1 and prevail against its contrary4 
#ij4 ,therefore1 ,i conceive1 that in   
our first believing in ,christ1 even to 
justification1 though our reason tell us
 that he is more amiable than ourselves1
 and we are desirous so to love him for 
the future1 and have an obscure1 weak   
beginning of love to ,god as ,god1 or as

 so conceived3 yet1 #a4 ,the strength of
 sensitive self-love maketh our love to 
ourselves more passionately strong4 #b4 
,and that reason1 at least in its degree
 of apprehension1 is too intense in     
apprehending our self-interest1 and too 
remiss in apprehending the amiableness  
of ,god as ,god3 and so far1 even our   
rational love is yet greater to         
ourselves1 though1 as to the notion1    
,god hath the pre-eminence4 #c4 ,and    
that in this whole affair of our        
baptismal covenanting1 consent1 or      
christianity1 our love to our own       
felicity1 as such1 is more powerful and 
effectual1 in moving the soul1 and      
prevailing for our resolution for a new 
life1 than is our love to ,god1 as for  
himself1 and as ,god4  #ia4 ,and        
therefore it is1 that fear hath so great
 a hand in our first change3 for all    
that such fear doth1 it doth as moved by
 self-love2 ,i mean the fear of         
suffering and damnation3 and yet        
experience telleth us1 that conversion  

commonly beginneth in fear4 ,and though 
where self-love and fear are alone1     
without the love of ,god as good in and 
for himself1 there is no true grace2 yet
 ,i conceive that there is true grace   
initial in those weak christians1 that  
have more fear and self-love in the     
passionate and powerful part1 than love 
to ,god1 so be it they have not more    
love to sin1 and to any thing that      
stands in competition with ,god4  #ib4  
,therefore1 he that hath a carnal       
self-love 7or inordinate7 inclining him 
to the creature1 which is stronger in   
him than the love of ,god1 is graceless2
 because it will turn his heart and life
 from ,god4 ,but he that hath only a    
necessary self-love1 even a love to his 
own spiritual1 eternal felicity1        
operating by strong desire and fear1    
conjunct with a weaker degree of love to
 ,god as good in himself1 ,i think hath 
grace1 and may so be saved3 because here
 is but an unequal motion to the same   
end1 and not a competition4  #ic4 ,if   

any dislike any of this decision1 ,i    
only desire him to remember1 that on    
both hands there are apparent rocks to  
be avoided4 ,first1 it is a dangerous   
thing to say that a man is in a state of
 grace and salvation1 who loveth not    
,god as ,god1 that is1 better than      
himself4 ,and on the other hand1 the    
experience of most christians in the    
world saith1 that at their first        
believing1 7if not long after17 they    
loved ,god more for themselves than for 
himself1 and loved themselves more than 
,god1 though they knew that ,god was    
better and more amiable2 and that the   
fear of misery1 and the desire of their 
own salvation1 were more effectual and  
prevalent with them1 than that love of  
,god for himself4 ,and ,i doubt1 that   
not very many have this at all1 in so   
high a degree as to be clear and certain
 of it4 ,and if we shall make that      
necessary to salvation1 which few of the
 best christians find in themselves1 we 
either condemn almost all professed     

christians1 or at least leave them under
 uncertainty and terrors4 ,therefore1   
,god's interest speaking so loud on one 
hand1 and man's experience on the other1
 ,i think we have need to cut by a      
thread1 and walk by line1 with greatest 
accurateness4  #id4 ,by this time we may
 see1 that1 as ,christ is the way to the
 ,father1 and the ,saviour and recoverer
 of lapsed man from himself to ,god2 so 
faith in ,christ1 as such1 is a mediate 
and medicinal grace and work3 and that  
faith is but the bellows of love3 and   
that our first believing in ,christ1    
though it be the regenerating work1     
which generateth love1 yet is but a     
middle state1 between an unregenerate   
and a regenerate3 not as a third state  
specifically distinct from both1 but the
 initium of the latter2 or as the       
embryo1 or state of conception1 in the  
womb1 is as to a man and no man4 ,faith 
containeth love in fieri4  #ie4 ,as the 
love of ourselves doth most powerfully  
7though not only7 move us to close with 

,christ as our ,saviour1 so1 while      
hereby we are united unto him1 we have a
 double assistance or influx from him   
for the production of the purer love of 
,god4 ,the one is objective1 in all the 
divine demonstrations of ,god's love2 in
 his incarnation1 life1 death1          
resurrection1 in his doctrine1 example1 
intercession1 and in all his benefits   
given us2 in our pardon1 adoption1 and  
the promises of future glory4 ,the other
 is in the secret operations of the     
,holy ,spirit which he giveth us to     
concur with these means1 and make them  
all effectual4  #if4 ,the true state of 
sanctification1 as different from mere  
vocation and faith1 consisteth in this  
pure love of ,god1 and holiness2 and    
that more for himself and his infinite  
goodness1 than for ourselves1 and as our
 felicity4  #ig4 ,therefore1 when we are
 promised the ,spirit1 to be given to us
 if we believe in ,christ1 and          
sanctification is promised us1 with     
justification1 on this condition of     

faith1 this is part of the meaning of   
that promise2--that1 if we truly take   
,christ for our ,saviour1 to bring us to
 the love of ,god1 though at present we 
are most moved with the love of         
ourselves to accept him1 he will1 by his
 word1 works1 and ,spirit1 bring us to  
it1 initially here1 and perfectly in    
heaven2 even to be perfectly pleased in 
,god1 for his own perfect goodness1 and 
so to be fully pleasant to him4 ,and    
thus1 7besides the extraordinary gifts  
to a few17 the ,spirit of holiness or   
love1 which is the ,spirit of adoption1 
is promised by covenant to all          
believers4  #ih4 ,accordingly1 this     
promise is so fulfilled1 that in the    
first instant of time we have a relative
 right to ,christ1 as our ,head and the 
sender of the ,spirit1 and to the ,holy 
,spirit himself as our ,sanctifier by   
undertaking1 according to the terms of  
the covenant4 ,but this doth not produce
 always a sensible or effectual love of 
,god above ourselves in us1 at the very 

first1 but by degrees1 as we follow the 
work of faith in our practice4  #ii4    
,for it is specially to be noted1 that  
the doctrinal or objective means of     
love1 which ,christ doth use1 and his   
internal1 spiritual influx1 do concur4  
,and his way is not to work on us by his
 ,spirit alone1 without those objects1  
nor yet by the objects without the      
,spirit1 nor by both distinctly and     
dividedly1 as producing several effects2
 but by both conjunctly for the same    
effect2 the ,spirit's influx causing us 
effectually to improve the objects and  
reasons of our love2 as the hand that   
useth the seal1 and the seal itself1    
make one impression4  #ajj4 ,as ,christ 
began to win our love to ,god by the    
excitation of our self-love1 multiplying
 and revealing ,god's mercies to        
ourselves1 so doth he much carry it on  
to increase the same way4 ,for while    
every day addeth fresh experience of the
 greatness of ,god's love to us1 by this
 we have a certain taste that ,god is   

love1 and good in himself2 and so by    
degrees we learn to love him more for   
himself1 and to improve our notional    
esteem of his essential goodness into   
practical4  #aja4 ,though faith itself  
is not wrought in us1 without the ,holy 
,ghost1 nor is it 7if sincere7 a common 
gift1 yet this operation of the ,spirit 
drawing us to ,christ1 by such arguments
 and means as are fitted to the work of 
believing1 is different from the        
consequent covenant right to ,christ and
 the ,spirit1 which is given to         
believers1 and from the ,spirit of      
adoption1 as recovering us1 as          
aforesaid1 to the love of ,god4  #ajb4  
,in this last sense it is that the ,holy
 ,ghost is said to dwell in believers1  
and to be the new name1 the pledge1 the 
earnest1 the first-fruits of life       
eternal1 the witness of our right to    
,christ and life1 and ,christ's agent   
and witness in us1 to maintain his cause
 and interest4  #ajc4 ,even as a man1   
that by sickness hath lost his appetite 

to meat1 is told that such a physician  
will cure him1 if he will take a certain
 medicinal food that he will give him2  
and at first he taketh it without       
appetite to the food or medicine in     
itself1 but merely for the love of      
health2 but after he is doubly brought  
to love it for itself1 first1 because he
 hath tasted the sweetness of that which
 he did but see before1 and next1       
because his health and appetite are     
recovered3 so is it with the soul1 as to
 the love of ,god procured by believing2
 when we have tasted through the        
persuasion of self-love1 our taste and  
recovery cause us to love ,god for      
himself4  #ajd4 ,when the soul is risen 
to this habitual1 predominant love of   
,god and holiness as such1 for their own
 goodness1 above its own felicity as    
such1 7though ever in conjunction with  
it1 and as his felicity itself17 then is
 the law written in the heart2 and this 
love is the virtual fulfilling of all   
the law4 ,and for such it is that it is 

said1 that the law is not made2 that is1
 in that measure that they love the good
 for itself1 they need not be moved to  
it with threats or promises of extrinsic
 things1 which work but by self-love and
 fear4 ,not but that divine authority   
must concur with love to produce        
obedience1 especially while love is but 
imperfect3 but that love is the highest 
principle1 making the commanded good    
connatural to us4  #aje4 ,and ,i think  
it is this ,spirit of adoption and love 
which is called ,the divine nature in   
us1 as it inclineth us to love ,god and 
holiness for themselves1 as nature is   
inclined to self-love1 and to food1 and 
other necessaries4 ,not that the        
specific1 essential nature1 that is1    
substance or form1 of the soul is       
changed1 and man deified1 and he become 
a god that was before a man2 but his    
human soul or nature is elevated or more
 perfected 7as a sick man by health1 or 
a blind man by his sight7 by the ,spirit
 of ,god inclining him habitually to    

,god himself1 as in and for himself4    
7,and this is all which the publisher of
 ,sir ,h4 ,vane's notions of the two    
covenants and two natures1 can soundly  
mean1 and seemeth to grope after47      
#ajf4 ,by all this you see1 that as the 
love of ,god hath a double self-love in 
us to deal with1 so it dealeth variously
 with each3 #a4 ,sensual1 inordinate    
self-love it destroyeth2 both as it     
consisteth in the inordinate love of    
sensual pleasure1 and in the inordinate 
love of self or life4 #b4 ,lawful and   
just self-love it increaseth and        
improveth to our further good1 but      
subjecteth it to the highest1 purest    
love of ,god4  #ajg4 ,by this you may   
gather what a confirmed christian is1   
even one in whom the pure love of ,god  
as ,god1 and all things for ,god1 is    
predominant and more potent than 7not   
only the vicious1 but also7 the good1   
and lawful1 and necessary love of       
himself4  #ajh4 ,though christians      
therefore must study themselves1 and    

keep up a care of their own salvation1  
yet must they much more study ,god1 his 
greatness1 wisdom1 and goodness1 as     
shining in his works1 and word1 and in  
his ,son1 and as foreseen in the        
heavenly glory2 and in this knowledge of
 ,god and ,christ is life eternal4 ,and 
nothing more tendeth to the holy        
advancement and perfection of the soul1 
than to keep continually due            
apprehensions of the divine nature1     
properties1 and glorious appearances in 
his works upon the soul1 so as it may   
become a constant course of             
contemplation1 and the habit and        
constitution of the mind1 and the       
constant guide of heart and life4  #aji4
 ,the attainment of this would be a     
taste of heaven on earth3 our wills     
would follow the will of ,god1 and rest 
therein1 and abhor reluctancy3 all our  
duty would be both quickened and        
sweetened with love3 self-interest would
 be disabled from either seducing us to 
sin1 or vexing us with griefs1 cares1   

fears1 or discontents4 ,we should so far
 trust soul and body in the will and    
love of ,god1 as to be more comforted   
that both are at his will1 than if they 
were absolutely at our own4 ,and ,god   
being our all1 the constant1 fixing1    
satisfying object of our love1 our souls
 would be constantly fixed and          
satisfied1 and live in such experience  
of the sanctifying grace of ,christ1 as 
would most powerfully conquer our       
unbelief2 and in such foretastes of     
heaven1 as would make life sweet1 death 
welcome1 and heaven unspeakably         
desirable to us4 ,but it is not the mere
 love of personal goodness1 as our own  
perfection1 that would do all this upon 
us4  #aaj4 ,the soul that is troubled   
with doubts whether he love ,god as     
,god1 or only as a means of his own     
felicity in subordination to self-love1 
must thus resolve his doubts4 ,if you   
truly believe that ,god is ,god1 that   
is1 the efficient1 dirigent1 and final  
cause1 the just end of every rational   

agent1 the infinite good and chiefly to 
be loved1 in comparison of whom you are 
vile1 contemptible1 and as nothing2 if  
you feelingly take yourself as loathsome
 by sin2 if you would not take up with  
an everlasting sensual pleasure alone1  
without holiness1 if you could have it2 
no1 nor with any perfection of your     
intellectual nature1 merely as such1 and
 for yourselves1 without the pleasing   
and glorifying ,god in it2 if you       
practically perceive that every thing is
 therefore1 and so far1 good and        
amiable1 as ,god shineth in it as its   
cause1 or as it conduceth to glorify    
him1 and please his will2 if1           
accordingly1 you love that person best1 
on whom you perceive most of ,god1 and  
that is most serviceable to him1 though 
not at all beneficial to yourself2 if   
you love the welfare of the church1 the 
kingdom1 the world1 and of the heavenly 
society1 saints1 angels1 and ,christ1 as
 the divine nature1 interest1 image1 or 
impress maketh all lovely in their      

several degrees2 and would rather be    
annihilated1 were it put upon your      
choice1 than saints1 angels1 kingdoms1  
church should be annihilated2 if your   
hearts have devoted themselves1 and all 
that you have1 to ,god1 as his own1 to  
be used to his utmost service2 if your  
chief desire and endeavour in the world 
be to please his blessed will2 and in   
that will1 and the contemplation of his 
infinite perfections1 you seek your     
rest2 if you desire your own everlasting
 happiness in no other kind1 but as     
consisting in the perfect sight of      
,god's glory1 and in your perfect loving
 of him1 and being pleasant or beloved  
to him1 and this as resting more in the 
infinite amiableness of ,god1 than the  
felicity which hence will follow to     
yourselves1 though that also must be    
desired2 if now you deny your own glory 
for his glory2 if your chief desire and 
endeavour be to love him more and more1 
and you love yourselves best when you   
love him most2 in a word1 if nothing    

more take up your care than how to love 
,god more1 and nothing in the whole     
world 7yourselves or others7 seem more  
amiable to your sober1 practical        
judgment1 and your wills1 than the      
infinite goodness of ,god as such2--if  
all this be so1 you have not only       
attained sincerity1 7which is not now   
the question17 but this divine nature1  
and high1 confirmed holiness2 though1   
withal1 you never so much desire your   
own salvation1 which is but to desire   
more of this love2 and though your      
nature have such a sensitive1 selfish   
desire of life and pleasure1 as is      
brought into subjection to this divine  
love4  ,if any be offended that so many 
propositions must be used in opening the
 case1 and say that they rather confound
 men's wits than inform them2 ,i answer1
 #a4 ,the matter is high1 and ,i could  
not ascend by a shorter ladder4 ,nor    
have ,i the faculty of climbing it per  
saltum1 stepping immediately from the   
lowest to the highest part4 ,if any will

 make the case plainer in fewer words1  
and with less ado1 ,i shall thankfully  
accept his labour as a very great       
benefit when ,i see it4 #b4 ,either all 
these particulars are really diverse1   
and really pertinent to the matter in   
question1 or not3 if not1 it is not     
blaming the number that will evince it1 
but naming such particulars as are      
either unjustly or unnecessarily        
distinguished or inserted4 ,and if it be
 but repeating the same things that is  
blamed1 ,i shall be glad if all these   
words1 and more1 would make such weighty
 cases clear2 and do confess that1 after
 all1 ,i need more light1 and am almost 
stalled with the difficulties myself4   
,but if the particulars can be neither  
proved false nor needless1 but the      
reader be only overset with multitude1  
,i would entreat him to be patient with 
other men1 that are more laborious and  
more capable of knowledge3 and let him  
know1 that if his difficulties do not   
rather engage him in a diligent search1 

than tempt him to impatience and        
accusation1 ,i number him1 not only with
 the slothful contemners1 but therefore 
also1 with the enemies of knowledge2    
even as ,i reckon the neglecters1 and   
contemners1 and accusers of piety among 
its enemies4  ,but ere ,i end1 ,i must  
answer some objections4  ,object4 ,i4   
,some will say1 ,doth not every man love
 ,god above himself and all1 while he   
knoweth him to be better1 and so more   
lovely8 ,for there is some act of the   
will1 that answereth this of the        
understanding4  ,answ4 ,you must know   
that the carnal mind is first captivated
 to carnal self and sensuality2 and     
therefore the most practical and        
powerful apprehensions of goodness or   
amiableness in every such person1 doth  
fasten upon life and pleasure1 or       
sensual prosperity4 ,and the sense      
having here engaged the mind and will1  
the contrary conclusions 7that ,god is  
best7 are but superficial and           
uneffectual like dreams1 and though they

 have answerable effects in the will1   
they are but uneffectual velleities or  
wishes1 which are borne down with far   
stronger desires of the contrary4 ,and  
though ,god be loved as one that is     
notionally conceived to be best1 and    
most to be loved1 yet he is not loved   
best or most4 ,yea1 though ordinarily   
the understanding say ,god is best1 and 
best to me1 and for me1 and most to be  
loved2 when it cometh to volition or    
choice1 there is a secret apprehension  
which saith more powerfully1 et hic     
nunc1 this sensible pleasure is better  
for me1 and more eligible4 ,why else is 
it chosen8 ,unless you will say that the
 motion is principally sensitive1 and   
the force of the sensitive appetite     
suspendeth all forcible opposition of   
the intellect1 and so ruleth the        
locomotive faculty itself4 ,but whether 
the intellect be active or but omissive 
in it1 the sin cometh up to the same    
height of evil4 ,however it be1 it is   
most evident that while such men say    

,god is most to be loved1 they love him 
not most1 when they will not leave a    
lust or known sin for his love2 nor show
 any such love1 but the contrary1 in    
their lives4  ,object4 ,,ii4 ,but do not
 all men practically love ,god best1    
when they love wisdom1 honesty1 and     
goodness in all men1 even in strangers  
that will never profit them8 ,and what  
is ,god but wisdom1 goodness1 and       
greatness itself8  ,answ4 ,they first   
idolize themselves and their sensual    
delights2 and then they love such       
wisdom1 goodness1 and greatness1 as is  
suitable to their selfish1 sensual lust 
and interest4 ,and it is not the prime  
good which is above them1 and to be     
preferred before them1 which they love  
as such1 but such goodness as is fitted 
to their fleshly concupiscence and ends4
 ,and therefore holiness they love not4 
,and though they love that which is     
never like to benefit them1 that is but 
as it is of the same kind with that     
which1 in others nearer them1 may       

benefit them1 and therefore is suitable 
to their minds and interest4 ,and yet we
 confess that the mind of man hath some 
principles of virtue1 and some footsteps
 and witnesses of a ,deity left upon it2
 but though these work up to an         
approbation of good1 and a dislike of   
evil1 in the general notion of it1 and  
in particular so far as it crosseth not 
their lust1 yet never to prefer the best
 things practically before their lust2  
and ,god is not loved best1 nor as ,god1
 if he be not loved better than fleshly 
lust4  ,object4 ,,iii4 ,but it seems    
that most or all men love ,god          
practically best4 ,for there are few1 if
 any1 but would rather be annihilated1  
than there should be no ,god1 or no     
world4 ,therefore they love ,god better 
than themselves4  ,answ4 #a4 ,they know 
that if there were no ,god or no world1 
they could not be themselves1 and so    
must also be annihilated4 #b4 ,but      
suppose that they would rather be       
annihilated1 than continue in prosperity

 alone1 were it possible1 without a     
,god1 that is but for the world's sake1 
because the world cannot be the world   
without a ,god2 which proveth but that  
they are so much men1 as to love the    
whole world better than themselves4 ,but
 could the world possibly be what it is1
 without a ,god1 ,i scarce think they   
would choose annihilation1 rather than  
that there should be no ,god4 #c4 ,but  
suppose they would1 yet ,i say that some
 sensual men love their lusts or        
sensuality better than their being2 and 
had rather be annihilated for ever1 so  
they might but spend their lives in     
pleasure1 than to live for ever without 
those pleasures4 ,and therefore they    
will say1 that a short life with        
pleasure1 is better than a long one     
without it4 ,and when they profess to   
believe the life to come1 and the danger
 of sinning2 yet will they not leave    
their sinful pleasures to save their    
souls4 ,therefore1 that man that would  
rather be annihilated than there should 

be no ,god1 may yet love his lusts      
better than ,god1 though not his being4 
#d4 ,and ,i cannot say that every one   
shall be saved1 that loveth ,god under a
 false idea or image better than        
himself2 no more than that it will save 
a distracted1 melancholy1 venereous     
lover1 if he loved his paramour or      
mistress better than himself4 ,for ,god 
is not loved as ,god1 if he be not loved
 as infinitely great1 and wise1 and     
good1 which containeth his holiness1 and
 also as the ,owner1 and holy ,governor 
and end of man4 ,if any therefore should
 love ,god upon conceit that ,god loveth
 him1 and will indulge him in his sins2 
or if he love him only for his          
greatness1 and as the fountain of all   
natural1 sensible good2 and love him not
 as holy1 nor as a holy and just        
,governor and end1 it is not ,god indeed
 that this man loveth2 or he loveth him 
but secundum quid1 and not as ,god4     
,object4 ,,iv4 ,but suppose ,i should   
love ,god above all1 as he is only      

great1 and wise1 and good in the        
production of all sensible1 natural     
good1 without the notion of holiness1   
and hatred of sin1 would not this love  
itself be holy and saving8  ,answ4 ,your
 love would be no holier or better1 than
 the object of it is conceived to be4   
,if you conceive not of ,god as holy and
 pure1 you cannot love him with a pure  
and holy love4 ,if you conceive of him  
but as the cause of sun and moon1 light 
and heat1 and life and health1 and meat 
and drink1 you will love him but with   
such a love as you have to these3 which 
will not separate you from any sin as   
such1 but will consist with all         
sensuality of heart and life4 ,and it is
 not all in ,god1 that nature1 in its   
corrupted state1 doth hate1 or is fallen
 out with3 but if you love him not so   
well as your lusts and pleasure1 nor    
love him as your most holy ,governor and
 end1 you love him not as ,god1 or but  
secundum quid2 but if you love him      
holily1 you love him as holy4  ,object4 

,v4 ,god himself loveth the substance or
 person more than the holiness2 for he  
continueth the persons of men and       
devils1 when he permitteth the holiness 
to perish1 or giveth it not4  ,answ4 ,as
 the existence and event1 and the moral 
goodness1 must be distinguished2 so must
 ,god's mere volition of event1 and his 
complacency in good as good4 ,god doth  
not will the existence of a reasonable  
soul in a stone or straw2 and yet it    
followeth not1 that he loveth a stone or
 straw for its substance1 better than   
reason in a man3 for though ,god willeth
 to make his creatures various in       
degrees of goodness1 and taketh it to be
 good so to do1 and that every creature 
be not of the best2 yet still this      
goodness of them is various1 as one hath
 more excellency in it than another4    
,the goodness of the whole may require  
that each part be not best in itself1   
and yet best respectively in order to   
the beauty of the whole4 ,as a peg is   
not better than a standard1 and yet is  

better to the building in its place2 and
 a finger is not better than a head1 and
 yet is better to the body in its place1
 than another head would be in that     
place4 ,the head therefore must be loved
 comparatively better than the finger1  
and the finger may be cut off to save   
life1 when the head must not3 so ,god   
can see meet to permit men and devils to
 fall into misery1 and thieves to be    
hanged1 and use this to the beauty of   
the whole1 and yet love a true man      
better than a thief1 and a good man     
better than a bad4  ,and either you     
speak of goodness or holiness existent  
or non-existent4 ,in a devil there is   
substance1 which is good in its natural 
kind1 and therefore so far loved of     
,god2 but there is no holiness in him1  
and that which is not1 is not amiable3  
but if you meant existent holiness1 in a
 saint1 then it is false that ,god      
loveth the person of a devil better than
 the holiness of a saint4 ,nor is it a  
proof that he loveth them equally1      

because he equally willeth their        
existence2 for he willeth not they shall
 be equal in goodness1 though equally   
existent3 and it is complacency1 and not
 mere volition of existence1 which we   
mean by love4  ,otherwise your arguing  
is as strong if it run thus3 that which 
,god bringeth to pass1 and not another  
thing1 he willeth and loveth more than  
that other2 but ,god bringeth to pass   
men's sickness1 pain1 death1 and        
damnation1 and not the holiness1 ease1  
or salvation of those persons3 therefore
 he loveth their pain1 death1 and       
damnation better than their holiness3   
therefore we should love them better1   
than the devils or miserable men should 
love their misery better than holiness4 
,god showeth what he loveth oft by      
commanding it1 when he doth not effect  
it2 he loveth holiness in esse cognito1 
and in esse existente1 respectively as  
his image4  ,object4 ,but at least it   
will follow1 that in this or that person
 as the devils1 ,god loveth the         

substance better than holiness2 for what
 he willeth he loveth3 but he willeth   
the substance without the holiness2     
therefore he loveth the substance       
without the holiness4  ,answ4 ,it is    
answered already4 ,moreover1 #a4 ,god   
willed that holiness should be the duty 
of all men and devils1 though he willed 
not insuperably and absolutely to effect
 it4 #b4 ,the word without meaneth      
either an exclusion or a mere           
non-inclusion4 ,god willeth not the     
person excluding the holiness3 for he   
excludeth it not by will or work2 but   
only he willeth the person1 not         
including the holiness as to any        
absolute will4 ,and so ,god loveth the  
person without the holiness2 but not so 
much as he would love him if he were    
holy4  ,object4 ,but you intimate1 that 
it is best as to the beauty of the      
universe1 that there be sin1 and        
unholiness1 and damnation2 and ,god     
loveth that which is good as to the     
universe1 yea1 that is a higher good    

than personal good1 as the subject is   
more noble1 and therefore more to be    
loved of us as it is of ,god4  ,answ4   
#a4 ,i know ,augustin is oft alleged as 
saying1 ,bonum est ut malum fiat4 ,but  
sin and punishment must be              
distinguished3 it is true of punishment 
presupposing sin1 that it is good and   
lovely1 in respect to public ends1      
though hurtful to the person suffering2 
and therefore as ,god willeth it as     
good1 so should we not only be patient1 
but be pleased in it as it is the       
demonstration of the justice and        
holiness of ,god1 and as it is good1    
though not as it is our hurt4 ,but sin  
7or unholiness privative7 is not good in
 itself1 nor to the universe3 nor is it 
a true saying1 that ,it is good that    
there be sin2 nor is it willed of ,god1 
7though not nilled with an absolute1    
effective nolition17 as hath been       
elsewhere opened at large4 ,sin is not  
good to the universe1 nor any part of   
the beauty of the creature3 ,god neither

 willeth it1 causeth it1 nor loveth it4 
,object4 ,at least he hath no great love
 to holiness in those persons1 that he  
never giveth it to2 otherwise he would  
work it in them4  ,answ4 ,he cannot love
 that existent which existeth not4 ,nor 
doth he any further will to give it them
 than to command it1 and give them all  
necessary means and persuasions to it4  
,but what if ,god make but one sun1 will
 you say that he hath no great love to a
 sun1 that will make no more8 ,what if  
he make no more worlds8 doth that prove 
that he hath no great love to a world8  
,he loveth the world1 the sun1 and so   
the saints1 which he hath made3 and he  
doth not so far love suns1 or worlds1 or
 saints1 as to make as many suns1 or    
worlds1 or saints1 as foolish wits would
 prescribe unto him4 ,our question is1  
,what being ,god loveth1 and we should  
most love1 as being best and likest him1
 and not what he should give a being to 
that is not4  ,object4 ,,vi4 ,holiness  
is but an accident1 and the person is   

the substance1 and better than the      
accident2 and ,dr4 ,twiss oppugneth1 on 
such accounts1 the saying of ,arminius1 
,that ,god loveth justice better than   
just men1 because it is for justice that
 he loveth them4  ,answ4 ,aristotle and 
,porphyry have not so clearly made known
 to us the nature of those things or    
modes which they are pleased to call    
accidents1 as that we should lay any    
great stress upon their sayings about   
them4 ,another will say that goodness   
itself is but an accident1 and most will
 call it a mode2 and they will say that 
the substance is better than the mode or
 accident1 and therefore better than    
goodness itself4 ,and would this1 think 
you1 be good arguing8 ,distinguish then 
between physical goodness of being1 in  
the soul1 both as a substance1 and as a 
formal virtue2 and the perfective1 or   
modal1 qualitative or gradual goodness2 
and then consider1 that the latter      
always presupposeth the former3 where   
there is holiness1 there is the         

substance1 with its physical goodness1  
and the perfective1 modal1 or moral     
goodness too2 but where there is no     
holiness1 there is only a substance     
deprived of its modal1 moral goodness4  
,and is not both better than one1 and a 
perfect being than an imperfect8  ,and  
as to ,arminius's saying1 ,he cannot    
mean that ,god loveth righteousness with
 a subject or substance1 better than a  
subject without righteousness2 for there
 is no such thing to love1 as           
righteousness without a subject 7though 
there maybe an abstracted1 distinct     
conception of it74 ,if therefore the    
question be only1 ,whether ,god love the
 same man better1 as he is a man1 or as 
he is a saint1 ,i answer1 he hath a love
 to each which is suitable to its kind4 
,he hath such complacency in the        
substance of a serpent1 a man1 a devil1 
as is agreeable to their being2 that is1
 as they bear the natural impressions of
 his creating perfections1 yet such as  
may stand with their pain1 death1 and   

misery4 ,but he hath such a complacency 
in the actual holiness1 love1 and       
obedience of men and angels1 as that he 
taketh the person that hath them to be  
meet for his service1 and glory1 and    
everlasting felicity1 and delight in    
him1 as being qualified for it4 ,so that
 ,god's love must be denominatively     
distinguished from the object2 and so it
 is a love of nature1 and a love of the 
moral perfections of nature3 the first  
love is that by which he loveth a man   
because he is a man1 and so all other   
creatures2 the second love is that by   
which he loveth a good man1 because he  
is good or holy4 ,and if it will comfort
 you1 that ,god loveth your being       
without your perfections or virtue1 let 
it comfort you in pain1 and death1 and  
hell1 that he continueth your being     
without your well-being or felicity4    
,object4 ,,vii4 ,all goodness or        
holiness is some one's goodness or      
holiness 7as health is74 ,and as it is  
the person's welfare and perfection1 so 

it is given for the person's sake3      
therefore the person1 as the finis cui1 
and utmost end1 is better than the thing
 given him1 and so more amiable4  ,answ4
 ,that all goodness is some one's       
goodness1 proveth but that some one is  
the subject or being that is good1 but  
not that to be is better than to be     
good1 as such4 ,and as he is in some    
respect the finis cui1 for whom it is1  
and so it is good to him2 yet he and his
 goodness are for a higher end1 which is
 the pleasing of ,god in the            
demonstration of his goodness3 that     
therefore is best which most            
demonstrateth ,god's goodness4 ,and     
there is no subject or substance without
 its accidents or modes2 and that person
 that is not good and holy1 is bad and  
unholy4 ,therefore the question should  
be1 ,whether a person bad and unholy1 be
 more amiable than a person good and    
holy1 that hath both physical and moral 
goodness4 ,and for all that the name of 
an accident maketh action seem below the

 person3 yet it must be also said1 that 
the person and his faculties are for    
action1 as being but the substance in a 
perfect mode1 and that action is for    
higher ends than the person's being or  
felicity4  ,object4 ,,viii4 ,love is    
nothing but benevolence1 velle bonum    
alicui ut ei bene sit4 ,but who is it   
that would not wish good to ,god1 that  
is to be blessed as he is8 ,but how can 
holiness then be loved1 but rather the  
person for his holiness2 because we     
cannot wish it good1 but only to be what
 it is4  ,answ4 #a4 ,the definition is  
false1 as hath been showed1 and as the  
instance proveth2 else a man could not  
be said to love learning1 virtue1 or any
 quality1 but only to love the person   
that wanteth it1 or hath it4 ,but love  
is a complacency1 and benevolence is but
 its effect or antecedent4 #b4 ,the     
unholy wish not good to ,god1 for they  
would all depose him from his ,godhead3 
they would not have him to be a hater of
 their sin1 nor to be their holy and    

righteous ,governor and ,judge4         
,object4 ,,ix4 ,it is better to be a    
man1 though a sinner and miserable in   
hell1 than not to be at all4 ,else ,god 
would never ordain1 cause1 or permit it4
  ,answ4 ,it is better to the highest   
ends1 ,god's glory1 and the universal   
order1 to be a punished man1 than to be 
nothing 7when ,god will have it so72    
because punishment1 as to those highest 
ends1 is good2 though it is not best for
 the poor miserable sinner3 but the same
 cannot be said of sin4 ,it is indeed   
better also to those highest ends1 to be
 a man though a sinner 7while ,god      
continueth humanity72 but not to be a   
man and a sinner3 for the latter        
implieth some good to be in the sin     
which hath no good1 and therefore ,god  
neither causeth it1 nor willeth it1     
though he permit it4 ,but though a      
sinful man is better than no man to     
,god's ends1 it followeth not1 that to  
be a man is better than to be a good    
man4  ,object4 ,x4 ,if that be best and 

most amiable which is most to the glory 
of ,god1 then it is more amiable to be a
 sinner in hell torment glorifying his  
justice1 than not to be at all1 or to be
 a brute4  ,answ4 ,it is neither of     
these that is offered to your love and  
choice1 but to be holy4 ,all good is not
 matter of election2 but that good which
 is in hell is not the sin1 but the     
punishment4 ,for the sin doth           
reputatively1 and as much as in it      
lieth1 rob ,god of his glory1 and       
punishment repaireth it4 ,therefore love
 the punishment if you can1 and spare   
not1 so you love holiness better2 for   
that would honour ,god more excellently1
 and please him more4  ,object4 ,,xi4   
,if ,i must love to be like ,god1 ,i    
must love to be great1 and ,i must love 
the greatest as most like him4  ,answ4  
,you must love to be like him in those  
perfections which you are capable of1   
and the ends and uses of your proper    
nature3 therefore you must be desirous  
to be like him in your measure1 even in 

such power and greatness as are suitable
 to the nature and ends of a rational   
soul4 ,not in such strength as he giveth
 a horse1 or such magnitude as he giveth
 a mountain1 which is not to be most    
like him2 but in the vital activity and 
power of an intellectual free agent3 to 
be powerful and great in love to ,god   
and all his service1 and in all good    
works1 to be profitable to the world1 to
 be lively and ready in all obedience1  
strong to suffer1 and to conquer sin and
 all temptations2 in a word1 to be great
 and powerful in wisdom and true        
goodness4 ,thus seek even in power to be
 like ,god in your capacities4  ,object4
 ,,xii4 ,god himself doth not love men  
only for their goodness1 nor love that  
best which is best4 ,for he loveth his  
elect while enemies and ungodly2 and he 
telleth ,israel he loved them because he
 would love them1 and not because they  
were better than others2 and in the womb
 he loved ,jacob best1 when he was no   
better than ,esau4  ,answ4 #a4          

,distinguish between ,god's complacence 
and benevolence4 #b4 ,between the good  
that is present1 and foreseen good with 
a present capacity for it4  #a4 ,god had
 a greater benevolence to ,jacob than   
,esau1 and to the ,israelites than to   
other nations that were perhaps not much
 worse4 ,and it is not for our goodness 
that ,god decreeth to make us good1 or  
to give us a double proportion of any of
 those mercies1 which he giveth not as  
,rector1 but as ,dominus and            
,benefactor1 as an absolute ,owner and  
free ,benefactor4 ,and with this love of
 benevolence he loveth us when we are   
his enemies1 that is1 he purposeth to   
make us good2 but this benevolence is   
but a secondary love and fruit of       
complacency1 joined with the free1      
unequal distribution of his own4  #b4   
,but for complacency1 which is love in  
the first and strictest sense1 ,god so  
loveth the wicked though elect1 no      
further than they are good and lovely1  
that is1 7#a47 ,as they have the natural

 goodness of rational creatures3 7#b47  
,and as they are capable of all the     
future service they will do him1 and    
glory they will bring him2 7#c47 ,and as
 his infinite wisdom knoweth it fit to  
choose them to that service4 ,or1 if the
 benevolence of election do go before   
his first complacence in them above     
others1 as being before his foresight   
that they will serve and love better1   
yet still this proper love1 called      
complacence1 goeth not beyond the worth 
of the thing loved4  ,object4 ,doth ,god
 love us complacentially in ,christ1    
beyond the good that is in us8  ,answ4  
,not beyond our real and relative good1 
as we are in ourselves1 by his grace1   
and as we are in ,christ related to him1
 and both ways such as demonstrate the  
divine perfections1 and shall love1 and 
glorify1 and please him for ever4  ,so  
much for the opening of the true nature 
of love to ,god1 ourselves1 and others1 
and of man's ultimate end1 and of the   
nature of holiness and goodness1 and    

those mysteries of religion which are   
involved in these points4               
,,chapter ,,iv4      ,,subordinate      
,,directions ,,against ,,those ,,grand  
,,heart ,,sins1 ,,which ,,are           
,,directly ,,contrary ,,to ,,the ,,life 
,,of ,,godliness ,,and ,,christianity4  
,sidenote3 ,the recital of such sins as 
the former positive directions do       
detect1 and afford help against4  ,the  
positive directions to the essential    
duties of godliness and christianity    
have already given you directions       
against the contrary sins3 as1 in the   
first grand direction you have helps    
against direct unbelief4 ,in the second 
you have directions against unbelief1 as
 it signifieth the not using and        
applying of ,christ according to our    
various needs4 ,in the third you have   
directions against#acd all resisting or 
neglecting the ,holy ,ghost4 7,which    
were first1 because in practice we must 
come by the ,son and the ,spirit to the 
saving knowledge and love of the        

,father47 ,in the fourth you have       
directions#ace against atheism1         
idolatry1 and ungodliness4 ,in the fifth
 you have directions against            
self-idolizing1 and self-dependence1 and
 unholiness in alienating yourselves    
from ,god4 ,in the sixth you are        
directed against rebellion and          
disobedience against ,god4 ,in the      
seventh you have directions against     
unteachableness1 ignorance1 and error4  
,in the eighth you have directions      
against impenitency1 unhumbleness1      
impurity1 unreformedness1 and all sin in
 general as sin4 ,in the ninth you are  
directed against#acf security1          
unwatchfulness1 and yielding to         
temptations1 and in general against all 
danger to the soul4 ,in the tenth you   
are directed against barrenness1        
unprofitableness1 and sloth1 and        
uncharitableness2 and against mistakes  
in matter of duty or good works4 ,in the
 eleventh you are directed against all  
averseness1 disaffection1 or cold       

indifferency of heart to ,god4 ,in the  
twelfth you are directed against        
distrust1 and sinful cares1 and fears1  
and sorrows4 ,in the thirteenth1 you are
 directed against an over sad or        
heartless serving of ,god1 as merely    
from fear1 or forcedly1 without delight4
 ,in the fourteenth1 you are directed   
against unthankfulness4 ,in the         
fifteenth1 you are directed against all 
unholy or dishonourable thoughts of     
,god1 and against all injurious speeches
 of him1 or barrenness of the tongue1   
and against all scandal or barrenness of
 life4 ,in the books referred to in the 
sixteenth and seventeenth1 you are      
directed against selfishness1           
self-esteem1 self-love1 self-conceit1   
self-will1 self-seeking1 and against all
 worldliness1 and fleshliness of mind or
 life4 ,but yet1 lest any necessary     
helps should be wanting against such    
heinous sins1 ,i shall add some more    
particular directions against such of   
them as were not fully spoken to before4

  ,,footnotes3  #acd ,of the sin against
 the ,holy ,ghost1 ,i have written a    
special treatise in my ,unreasonableness
 of ,infidelity4  #ace ,since the       
writing of this1 ,i have published the  
same more at large in my ,reasons of the
 ,christian ,religion1 and in my ,life  
of ,faith4  #acf ,of presumption and    
false hope1 enough is said in the       
,saints' ,rest1 and here about          
temptation1 hope1 and other heads       
afterward4                              
,,part ,i4                              
,directions against ,unbelief4          
,sidenote3 ,whether not to believe that 
my sins are pardoned1 be indeed         
unbelief8  ,i know that most poor       
troubled christians1 when they complain 
of the sin of unbelief1 do mean by it1  
their not believing that they are       
sincere believers1 and personally       
justified1 and shall be saved4 ,and ,i  
know that some divines have affirmed1   
that the sense of that article of the   
creed1 ,i believe the remission of sins1

 is1 ,i believe my sins are actually    
forgiven4 ,but the truth is1 to believe 
that ,i am elect or justified1 or that  
my sins are forgiven1 or that ,i am a   
sincere believer1 is not to believe any 
word of ,god at all3 for no word of ,god
 doth say any of these2 nor any thing   
equivalent2 nor any thing out of which  
it can be gathered3 for it is a rational
 conclusion2 and one of the premises    
which do infer it1 must be found in     
myself by reflection1 or internal sense1
 and self-knowledge4 ,the ,scripture    
only saith1 ,he that truly believeth is 
justified1 and shall be saved4 ,but it  
is conscience1 and not belief of        
,scripture1 which must say1 ,i do       
sincerely believe3 therefore the        
conclusion1 that ,i am justified1 and   
shall be saved1 is a rational collection
 from what ,i find in ,scripture and in 
myself1 set together2 and resulting from
 both1 can be no firmer or surer than is
 the weaker of the premises4 ,now       
certainty is objective or subjective2 in

 the thing1 or in my apprehension4 ,as  
to objective certainty in the thing     
itself1 all truths are equally true2 but
 all truths are not equally discernible1
 there being much more cause of doubting
 concerning some1 which are less        
evident1 than concerning others1 which  
are more evident4 ,and so the truth of  
,god's promise of justification to      
believers1 is more certain2 that is1    
hath fuller1 surer evidence to be       
discerned by1 than the truth of my      
sincere believing4 ,and1 that ,i        
sincerely believe1 is the more debile of
 the premises1 and therefore the        
conclusion followeth this in its        
debility2 and so can be no article of   
faith4 ,and as to the subjective        
certainty1 that varies according to     
men's various apprehensions4 ,the       
premises1 as in their evidence or       
aptitude to ascertain us1 are the cause 
of the conclusion as evident1 or        
knowable4 ,and the premises1 as         
apprehended1 are the cause of the       

conclusion as known4  ,sidenote3        
,whether a man can be more certain that 
be believeth1 than he is that thing     
believed is true8  ,now it is a great   
doubt with some1 ,whether a man can     
possibly be more certain that he        
believeth1 than he is that the thing    
believed is true2 because the act can   
extend no further than the object2 and  
to be sure ,i believe1 is but to be sure
 that ,i take the thing believed to be  
true4 ,but ,i shall grant the contrary1 
that a man may possibly be surer that he
 believeth1 than he is that the thing   
believed is true2 because my believing  
is not always a full subjective         
certainty that the thing is true1 but a 
believing that it is true4 ,and though  
you are fully certain that all ,god's   
word is true2 yet you may believe that  
this is his word1 with some mixture of  
unbelief or doubting4 ,and so the       
question is but this1 ,whether you may  
not certainly1 without doubting1 know1  
that you believe the word of ,god to be 

true1 though with some doubting4 ,and it
 seems you may4 ,but then it is a       
further question1 ,whether you can be   
surer of the saving sincerity of your   
faith1 than you are that this word of   
,god is true4 ,and that ordinarily men  
doubt of the first1 as much as they     
doubt of the latter1 ,i think is an     
experimented truth4 ,but yet grant that 
with some it may be otherwise1 7because 
he believeth sincerely1 that so far     
believeth the word of ,god1 as to trust 
his life and soul upon it1 and forsake  
all in obedience to it3 and that ,i do  
so1 ,i may know with less doubting1 than
 ,i yet have about the truth of the word
 so believed17 all that will follow is  
but this1 that of those men that doubt  
of their justification and salvation1   
some of their doubts are caused more by 
their doubting of ,god's word1 than by  
the doubting whether they sincerely     
though doubtingly believe it2 and the   
doubts of others1 whether they are      
justified and shall be saved1 is caused 

much more by their doubting of their own
 sincere belief1 than by their doubting 
of the truth of ,scriptures4 ,and the   
far greatest number of christians seem  
to themselves to be of this latter sort4
 ,for no doubt1 but though a man of     
clear understanding can scarcely        
believe1 and yet not know that he       
believeth2 yet he may believe sincerely1
 and not know that he believeth         
sincerely4 ,but still the knowledge of  
our own justification is but the effect 
or progeny of our belief of the word of 
,god1 and of our knowledge that we do   
sincerely believe it1 which conjunctly  
are the parents and causes of it3 and it
 can be no stronger than the weaker of  
the parents 7which in esse cognoscibili 
is our faith1 but in esse cognito is    
sometimes the one1 and sometimes the    
other74 ,and the effect is not the      
cause2 the effect of faith and knowledge
 conjunct1 is not faith itself4 ,it is  
not a believing the word of ,god1 to    
believe that you believe1 or that you   

are justified2 but yet1 because that    
faith is one of the parents of it1 some 
call it by the name of faith1 though    
they should call it but an effect of    
faith1 as one of the causes4 ,and well  
may our doubtings of our own salvation  
be said to be from unbelief1 because    
unbelief is one of the causes of them1  
and the sinfullest cause4  ,sidenote3   
,the article of remission of sin to be  
believed applyingly4  ,and that the     
article of remission of sin is to be    
believed with application to ourselves1 
is certain3 but not with the application
 of assurance1 persuasion1 or belief    
that we are already pardoned2 but with  
an applying acceptance of an offered    
pardon1 and consent to the covenant     
which maketh it ours4 ,we believe that  
,christ hath purchased remission of sin1
 and made a conditional grant of it in  
his gospel1 to all1 viz4 if they will   
repent1 and believe in him1 or take him 
for their ,saviour1 or become penitent  
christians4 ,and we consent to do so1   

and to accept it on these terms4 ,and we
 believe that all are actually pardoned 
that thus consent4  ,by all this you may
 perceive1 that those troubled          
christians which doubt not of the truth 
of the word of ,god1 but only of their  
own sincerity1 and consequently of their
 justification and salvation1 do        
ignorantly complain that they have not  
faith1 or that they cannot believe3 for 
it is no act of unbelief at all1 for me 
to doubt whether my own heart be        
sincere3 this is my ignorance of myself1
 but it is not any degree of unbelief2  
for ,god's word doth no where say that  
,i am sincere1 and therefore ,i may     
doubt of this1 without doubting of      
,god's word at all4 ,and let all        
troubled christians know1 that they have
 no more belief in them1 than they have 
doubting or unbelief of the truth of the
 word of ,god4 ,even that despair       
itself1 which hath none of this in it1  
hath no unbelief in it 7if there be any 
such74 ,i thought it needful thus far to

 tell you what unbelief is1 before ,i   
come to give you directions against it4 
,and though the mere doubting of our own
 sincerity be no unbelief at all1 yet   
real unbelief of the very truth of the  
holy ,scriptures1 is so common and      
dangerous a sin1 and some degree of it  
is latent in the best1 that ,i think we 
can no way so much further the work of  
grace1 as by destroying this4 ,the      
weakness of our faith in the truth of   
,scriptures1 and the remnant of our     
unbelief of it1 is the principal cause  
of all the languishings of our love and 
obedience1 and every grace2 and to      
strengthen faith1 is to strengthen all4 
,what ,i have fullier written in my     
,saints' ,rest1 part #b1 and my         
,treatise against ,infidelity1 ,i here  
suppose4  ,direct4 ,i4 ,consider well   
how much of religion nature itself      
teacheth1 and reason1 7without          
supernatural revelation17 must needs    
confess3 7as1 that there is another life
 which man was made for1 and that he is 

obliged to the fullest love and         
obedience to ,god1 and the rest before  
laid down in the ,introduction47 ,and   
then observe how congruously the        
doctrine of ,christ comes in1 to help   
where nature is at a loss1 and how      
exactly it suits with natural truths1   
and how clearly it explaineth them1 and 
fully containeth so much of them as is  
necessary to salvation2 and how suitable
 and proper a means it is to attain     
their ends2 and how great a testimony   
the doctrines of nature and grace do    
give unto each other4#acg  ,direct4     
,,ii4 ,consider1 that man's end being in
 the life to come1 and ,god being the   
righteous and merciful ,governor of man 
in order to that end1 it must needs be  
that ,god will give him sufficient means
 to know his will in order to that end2 
and that the clearest1 fullest means    
must needs demonstrate most of the      
government and mercy of ,god4  ,direct4 
,,iii4 ,consider1 what full and sad     
experience the world hath of its pravity

 and great corruption2 and that the     
natural tendency of reason is to those  
high and excellent things1 which        
corruption and brutishness do almost    
extinguish or cast out with the most2   
and that the prevalency of the lower    
faculties against right reason1 is so   
lamentable and universal1 to the        
confusion of the world1 that it is      
enough to tell us1 that this is not the 
state that ,god first made us in1 and   
that certainly sin hath sullied and     
disordered his work4 ,the wickedness of 
the world is a great confirmation of the
 ,scripture4  ,direct4 ,,iv4 ,consider1 
how exactly the doctrine of the gospel1 
and covenant of grace1 are suited to the
 lapsed state of man2 even as the law of
 works was suited to his state of       
innocency3 so that the gospel may be    
called the law of lapsed nature1 as     
suited to it1 though not as revealed by 
it2 as the other was the law of entire  
nature4  ,direct4 ,v4 ,compare the many 
prophecies of ,christ1 with the         

fulfilling of them in his person4 ,as   
that of ,moses recited by ,stephen1     
,acts vii4 #cg2 and ,isa4 lviii2 ,dan4  
ix4 #bd-bf1 c4 ,and consider that those 
,jews which are the christians'         
bitterest enemies1 acknowledge and      
preserve those prophecies1 and all the  
,old ,testament1 which giveth so full a 
testimony to the ,new4  ,direct4 ,,vi4  
,consider1 what an admirable            
suitableness there is in the doctrine of
 ,christ1 to the relish of a serious1   
heavenly mind3 and how all that is      
spiritual and truly good in us1 doth    
close with it and embrace it from a     
certain congruity of natures1 as the eye
 doth with the light1 and the stomach   
with its proper food4 ,every good man in
 reading the holy ,scripture1 feeleth   
something 7even all that is good7 within
 him bear witness to it4 ,and only our  
worse part is quarrelling with it1 and  
rebels against it4  ,direct4 ,,vii4     
,consider1 how all the first churches   
were planted by the success of all those

 miracles mentioned in the ,scripture4  
,and that the apostles and thousands of 
others saw the miracles of ,christ3 and 
the churches saw the miracles of the    
apostles1 and heard them speak in       
languages unlearned2 and had the same   
extraordinary gifts communicated to     
themselves4 ,and these being openly and 
frequently manifested1 convinced        
unbelievers2 and were openly urged by   
the apostles to stop the mouths of      
opposers1 and confirm believers2 7,gal4 
iii4 #a-c27 who would all have scorned  
their arguments1 and the faith which    
they supported1 if all these had been   
fictions1 of which they themselves were 
said to be eye-witnesses and agents4 ,so
 that the very existence of the churches
 was a testimony to the matter of fact4 
,and what testimony can be greater of   
,god's interest and approbation1 than   
,christ's resurrection1 and all these   
miracles4  ,direct4 ,,viii4 ,consider1  
how no one of all the heretics or       
apostates1 did ever contradict the      

matters of fact1 or hath left the world 
any kind of confutation of them1 which  
they wanted not malice1 or              
encouragement1 or opportunity to have   
done4  ,direct4 ,,ix4 ,consider1 how    
that no one of all those thousands that 
asserted these miracles1 are ever       
mentioned in any history as repenting of
 it1 either in their health1 or at the  
hour of death3 whereas it had been so   
heinous a villany to have cheated the   
world in so great a cause1 that some    
consciences of dying men1 especially of 
men that placed all their hopes in the  
life to come1 must needs have repented  
of4  ,direct4 ,x4 ,consider1 that the   
witnesses of all these miracles1 and all
 the churches that believed them1 were  
taught by their own doctrine and        
experience1 to forsake all that they had
 in the world1 and to be reproached1    
hated1 and persecuted of all men1 and to
 be as lambs among wolves1 in           
expectation of death2 and all this for  
the hope of that blessedness promised   

them by a crucified1 risen ,christ4 ,so 
that no worldly end could move them to  
deceive1 or willingly to be deceived4   
,direct4 ,,xi4 ,consider1 how impossible
 it is in itself1 that so many men      
should agree together to deceive the    
world1 and that for nothing1 and at the 
rate of their own undoing and death3 and
 that they should all agree in the same 
narratives and doctrines so unanimously3
 and that none of these should ever     
confess the deceit1 and disgrace the    
rest4 ,all things well considered1 this 
will appear not only a moral1 but a     
natural impossibility2 especially       
considering their quality and distance1 
there being thousands in several        
countries that never saw the faces of   
the rest1 much less could enter a       
confederacy with them1 to deceive the   
world4  ,direct4 ,,xii4 ,consider the   
certain way by which the doctrine and   
writings of the apostles1 and other     
evangelical messengers1 have been       
delivered down to us1 without any       

possibility of material alteration4     
,because the holy ,scriptures were not  
left only to the care of private men1 or
 of the christians of one country1 who  
might have agreed upon corruptions and  
alterations2 but it was made the office 
of the ordinary ministers to read1 and  
expound1 and apply them4 ,and every     
congregation had one or more of these   
ministers3 and the people received the  
,scriptures as the law of ,god1 and that
 by which they must live and be judged1 
and as their charter for heaven4 ,so    
that it was not possible for one        
minister to corrupt the ,scripture text1
 but the rest1 with the people1 would   
have quickly reproved him2 nor for those
 of one kingdom to bring all other      
christians to it throughout the world1  
without a great deal of consultation and
 opposition 7if at all72 which never was
 recorded to us4  ,direct4 ,,xiii4 ,be  
acquainted as fully as you can with the 
history of the church1 that you may know
 how the gospel hath been planted1 and  

propagated1 and assaulted1 and preserved
 until now3 which will much better      
satisfy you1 than general1 uncertain    
talk of others4  ,direct4 ,,xiv4 ,judge 
whether ,god1 being the wise and        
merciful ,governor of the world1 would  
suffer the honestest and obedientest    
subjects that he hath upon earth1 to be 
deceived in a matter of such importance1
 by pretence of doctrines and miracles  
proceeding from himself1 and which none 
but himself 7or ,god by his special     
grant7 is able to do1 without disowning 
them1 or giving any sufficient means to 
the world to discover the deceit4#ach   
,for certainly1 he needeth not deceit to
 govern us4 ,if you say that he permits 
,mahometanism1 ,i answer1 #a4 ,the main1
 positive doctrine of the ,mahometans1  
for the worshipping of one only ,god1   
against idolatry1 is true3 and the      
by-fancies of their pretended prophet1  
are not commended to the world upon the 
pretence of attesting miracles at all1  
but upon the affirmation of revelations1

 without any credible seal or divine    
attestation1 and obtruded on the world  
by the power of the sword4 #b4 ,and ,god
 hath given the world sufficient        
preservatives against them1 in the      
nullity of the proof of them1 and the   
evident foppery of the writings and the 
things themselves4 ,so that honesty and 
diligence will easily escape them4      
,direct4 ,,xv4 ,observe the supernatural
 effects of the gospel upon the souls of
 believers3 how it planteth on man the  
image of the holy ,god2 powerfully      
subduing both sense and the greatest    
interest of the flesh1 to the will of   
,god2 and making men wise and good2 and 
putting an admirable difference between 
them and all other men4 ,and then judge 
whether it be not ,god's seal1 having   
his image first upon itself1 which he   
doth use and honour to be the instrument
 of imprinting his image upon us4#aci   
,direct4 ,,xvi4 ,mark well the certain  
vanity of all other religions that      
prevail on the earth4 ,idolatry and     

,mahometanism1 which openly bear the    
mark of their own shame1 have shared    
between them almost all the rest of the 
earth2 for mere deism is scarce any     
where in possession2 and ,judaism hath  
no considerable inheritance2 and both of
 them as sensibly confuted by man's     
corruption1 necessity1 and desert4      
,direct4 ,,xvii4 ,mark the great        
difference between the christian part of
 the world1 7those that receive         
christianity seriously and in           
sincerity17 and all the rest4#adj ,those
 that are furthest from christianity1   
are furthest from piety1 honesty1       
civility1 or any laudable parts or      
conversations3 most of them are beastly 
and ungodly2 and the rest are but a     
little better3 and ignorance and        
brutishness cannot be the perfection of 
a man4 ,nay1 among professed christians1
 the multitudes that have but the name1 
and hate the nature and practice of it1 
are like swine or wolves2 and some of   
the worst1 near kin to devils4 ,when all

 that receive christianity practically  
into their hearts and lives1 are        
heavenly and holy1 and 7in the same     
measure that they receive it7 their sins
 are all mortified1 and they are devoted
 to ,god1 and possessed with justice1   
charity1 and patience to men1 and are   
carried up above this world1 and contemn
 that which the rest do make their      
felicity and delight4 ,so that if that  
be good which doth good1 then is the    
goodness of the christian faith apparent
 to all1 that have any acquaintance1    
reason1 and impartiality to judge4      
,direct4 ,,xviii4 ,bethink you what you 
should have been yourselves1 if you had 
not been christians8 ,yea1 what would   
yet be the consequent if you should fall
 from the christian faith8 ,would you   
not look at the life to come as         
doubtful8 and resolve to take your      
pleasure in the world1 and to gratify   
the flesh1 and to neglect your souls1   
and to venture upon almost any vice1    
that seemeth necessary to your carnal   

ends8 ,christianity hath cleansed and   
sanctified you1 if you are sanctified3  
and if 7which ,god forbid67 you should  
forsake christianity1 it is most likely 
you would quickly show the difference1  
by your dirty1 fleshly1 worldly         
lives4#ada  ,direct4 ,,xix4 ,when you   
see the evidence of divine revelation   
and authority1 it is enough to silence  
your doubts and cavils about particular 
words or circumstances4 ,for you know   
that ,god is true and infallible2 and   
you know that you are silly1 ignorant   
worms1 that are utterly at a loss1 when 
you have not one at hand to open every  
difficulty to you3 and that all arts and
 sciences seem full of difficulties and 
contradictions to ignorant1             
unexperienced novices4  ,direct4 ,,xx4  
,allow all along in your learning1 for  
the difficulties which must needs arise1
 from the translation1 ambiguity of all 
human language1 change and variety of   
words and customs1 time1 place1 and     
other circumstances1 and especially from

 your own unacquaintedness with all     
these3 that so your own infirmities1 and
 ignorance1 and mistakes in reasoning1  
may not be ascribed to the truth4       
,direct4 ,,xxi4 ,understand the proper  
use of holy ,scripture1 and so how far  
it is divine2 that so you be not tempted
 to unbelief1 by expecting in it that   
which never was intended1 and then      
finding your causeless expectations     
frustrate4 ,it is not so divine as to   
the terms1 and style1 and order1 and    
such modal and circumstantial matters1  
as if all the exactness might be        
expected in it1 that ,god could put into
 a book3 nor is it intended as a system 
of physics1 or logic1 or any subservient
 sciences or arts3 but it is an         
infallible revelation of the will of    
,god1 for the government of the church1 
and the conducting men to life eternal3 
and it is ordered and worded so as to   
partake of such human infirmity1 as yet 
shall no way impeach the truth or       
efficacy of it2 but rather make it more 

suitable to the generality of men1 whose
 infirmity requires such a style and    
manner of handling4 ,so that as a child 
of ,god hath a body from parents1 which 
yet is of ,god1 but so of ,god1 as to   
partake of the infirmities of the       
parents2 or rather1 as ,adam had a body 
from ,god1 but yet from earth1 and      
accordingly frail2 but a soul more      
immediately from ,god1 which was more   
pure and divine3 so ,scripture hath its 
style1 and language1 and method so from 
,god1 as to have nothing in it          
unsuitable to its ends2 but not so from 
,god1 as if he himself had showed in it 
his own most perfect wisdom to the      
utmost1 and as if there were nothing in 
it of human imperfection4 ,but the truth
 and goodness which are the soul of     
,scripture1 are more immediately from   
,god4 ,the style and method of the      
penmen may be various2 but the same soul
 animateth all the parts4 ,it is no     
dishonour to the holy ,scriptures1 if   
,cicero be preferred for purity of      

style1 and phrase1 and oratory1 as for  
other common uses2 but certainly it is  
to be preferred as to its proper use3   
that being the best style for an act of 
parliament1 which is next to the worst  
in an oration4 ,the means are for the   
end4  ,direct4 ,,xxii4 ,consider how    
great assistance apparitions1 and       
witchcrafts1 and other sensible         
evidences of spirits conversing with    
mankind1 do give to faith4 ,of which ,i 
have written in the forementioned       
treatises1 and therefore now pass it    
over4  ,direct4 ,,xxiii4 ,consider what 
advantage faith may have1 by observing  
the nature and tendency of the soul1 and
 its hopes and fears of a life to come1 
together with the superior1 glorious    
worlds1 which certainly are possessed by
 nobler inhabitants4#adb ,he that seeth 
every corner of the earth1 and sea1 and 
air inhabited1 and thinks what earth is 
in comparison of all the great and      
glorious orbs above it1 will hardly once
 dream that they are all void of        

inhabitants1 or that there is not room  
enough for souls4  ,direct4 ,,xxiv4 ,the
 ministry of angels1 of which particular
 providences give us a great            
probability1 doth give some help to that
 doctrine which telleth us1 that we must
 live with angels1 and that we shall    
ascend to more familiarity with them1   
who condescend to so great service now  
for us4  ,direct4 ,,xxv4 ,the universal1
 wonderful1 implacable enmity of        
corrupted man to the holy doctrine1 and 
ways1 and servants of ,christ1 and the  
open war which in every kingdom1 and the
 secret war which in every heart1 is    
kept up between ,christ and ,satan      
through the world2 with the tendency of 
every temptation1 their violence1       
constancy1 in all ages1 to all persons1 
all making against ,christ1 and heaven1 
and holiness1 do notoriously declare    
that the christian doctrine and life do 
tend to our salvation2 which the devil  
so maliciously and incessantly opposeth3
 and thus his temptations give great    

advantage to the tempted soul against   
the tempter4 ,for it is not for nothing 
that the enemy of our souls makes so    
much opposition4 ,and that there is such
 a devil1 that thus opposeth ,christ and
 tempteth us1 not only sensible         
apparitions and witchcrafts prove1 but  
the too sensible temptations1 which1 by 
their matter and manner1 plainly tell us
 whence they come4 ,especially when all 
the world is formed as into two hostile 
armies1 the one fighting under ,christ1 
and the other under the devil2 and so   
have continued since ,cain and ,abel to 
this day4  ,direct4 ,,xxvi4 ,the        
prophecies of ,christ himself of the    
destruction of ,jerusalem1 and the      
gathering of his church1 and the cruel  
usage of it through the world1 do give  
great assistance to our faith1 when we  
see them all so punctually fulfilled4   
,direct4 ,,xxvii4 ,mark whether it be   
not a respect to things temporal that   
assaulteth thy belief2 and come not with
 a biassed1 sensual mind to search into 

so great a mystery4 ,worldliness1 and   
pride1 and sensuality are deadly enemies
 to faith2 and where they prevail they  
will show their enmity1 and blind the   
mind3 if the soul be sunk into mud and  
filth1 it cannot see the things of ,god4
  ,direct4 ,,xxviii4 ,come with humility
 and a sense of your ignorance1 and not 
with arrogance and self-conceit2 as if  
all must needs be wrong that your empty1
 foolish minds cannot presently perceive
 to be right4 ,the famousest apostates  
that ever ,i knew1 were all men of      
notorious pride and self-conceitedness4 
,direct4 ,,xxix4 ,provoke not ,god by   
wilful sinning against the light1 which 
thou hast already received1 to forsake  
thee1 and give thee over to infidelity4 
#b ,thess4 ii4 #aj-ab1 ,because men     
receive not the love of the truth1 that 
they might be saved2 for this cause ,god
 sends them strong delusions to believe 
a lie2 that they all might be damned who
 believed not the truth1 but had        
pleasure in unrighteousness4 ,obey      

,christ's doctrine so far as you know   
it1 and you shall fullier know it to be 
of ,god1 ,john vii4 #ag2 x4 #d4         
,direct4 ,,xxx4 ,tempt not yourselves to
 infidelity1 by pretended humility in   
abasing your natural faculties1 when you
 should be humbled for your moral       
pravity4 ,vilifying the soul1 and its   
reason1 and natural free-will1 doth tend
 to infidelity1 by making us think that 
we are but as other inferior animals1   
incapable of a life above with ,god3    
whenas self-abasing1 because of the     
corruption of reason and free-will1 doth
 tend to show us the need of a          
physician1 and so assist our faith in   
,christ4  ,direct4 ,,xxxi4 ,judge not of
 so great a thing by sudden             
apprehensions1 or the surprise of a     
temptation1 when you have not leisure to
 look up all the evidences of faith1 and
 lay them together1 and take a full1    
deliberate view of all the cause4 ,it is
 a mystery so great as requireth a clear
 and vacant mind1 delivered from        

prejudice1 abstracted from diverting and
 deceiving things2 which1 upon the best 
assistance and with the greatest        
diligence1 must lay altogether to       
discern the truth4 ,and if1 upon the    
best assistance and consideration1 you  
have been convinced of the truth1 and   
then will let every sudden thought1 or  
temptation1 or difficulty seem enough to
 question all again1 this is            
unfaithfulness to the truth1 and the way
 to resist the clearest evidences1 and  
never to have done4 ,it is like as if   
you should answer your adversary in the 
court1 when your witnesses are all      
dismissed or out of the way1 and all    
your evidences are absent1 and perhaps  
your counsellor and advocate too4 ,it is
 like the casting up of a long and      
intricate account1 which a man hath     
finished by study and time2 and when he 
hath done all1 one questioneth this     
particular1 and another that1 when his  
accounts are absent3 it is not fit for  
him to answer all particulars1 nor      

question his own accounts1 till he have 
as full opportunity and help to cast up 
all again4  ,direct4 ,,xxxii4 ,if the   
work seem too hard for you1 go and      
consult with the wisest1 most           
experienced christians2 who can easily  
answer the difficulties which most      
perplex and tempt you4 ,modesty will    
tell you1 that the advantage of study   
and experience may make every one wisest
 in his own profession2 and set others  
above you1 while you have less of these4
  ,direct4 ,,xxxiii4 ,remember that     
christianity being the surest way to    
secure your eternal hopes2 and the      
matters of this life1 which cause men to
 forsake it1 being such transitory      
trifles1 you can be no losers by it2 and
 therefore if you doubted1 yet you might
 be sure that is the safest way4        
,direct4 ,,xxxiv4 ,judge not of so great
 a cause in a time of melancholy1 when  
fears and confusions make you unfit4    
,but in such a case as that1 as also    
whenever ,satan would disturb your      

settled faith1 or tempt you at his      
pleasure to be still new questioning    
resolved cases and discerned truths1    
abhor his suggestions1 and give them no 
entertainment in your thoughts1 but cast
 them back into the tempter's face4     
,there is not one melancholy person of a
 multitude1 but is violently assaulted  
with temptations to blasphemy and       
unbelief1 when they have but half the   
use of reason and no composedness of    
mind to debate such controversies with  
the devil4 ,it is not fit for them in   
this incapacity to hearken to any of    
those suggestions1 which draw them to   
dispute the foundations of their faith1 
but to cast them away with resolute     
abhorrence2 nor should any christian1   
that is soundly settled on the true     
foundation1 gratify the devil so much as
 to dispute with him whenever he        
provoketh us to it1 but only endeavour  
to strengthen our faith1 and destroy the
 remnants of unbelief4  ,direct4 ,,xxxv4
 ,remember that ,christ doth propagate  

his religion conjunctly by his ,spirit  
and his word1 and effecteth himself the 
faith which he commandeth4 ,for though  
there be sufficient evidence of         
credibility in his word1 yet the blinded
 mind1 and corrupt1 perverted hearts of 
men1 do need the cure of his medicinal  
grace1 before they will effectually and 
savingly believe a doctrine which is so 
holy1 high1 and heavenly1 and doth so   
much control their lusts4 ,see therefore
 that you distrust your corrupted       
hearts1 and earnestly beg the ,spirit of
 ,christ4  ,direct4 ,,xxxvi4 ,labour    
earnestly for the love of every truth   
which you believe1 and to feel the      
renewing power of it upon your hearts1  
and the reforming power on your lives2  
especially that you may be advanced to  
the love of ,god and to a heavenly mind 
and life4 ,and this will be a most      
excellent help against all temptations  
to unbelief2 for the heart holdeth the  
gospel much faster than the head alone4 
,the seed that is cast into the earth1  

if it quicken and take root1 is best    
preserved2 and the deeper rooted the    
surer it abideth2 but if it die1 it     
perisheth and is gone4 ,when the seed of
 the holy word hath produced the new    
creature1 it is sure and safe2 but when 
it is retained only in the brain as a   
dead opinion1 every temptation can      
overturn it4 ,it is an excellent        
advantage that the serious practical    
christian hath1 above all hypocrites and
 unsanctified men3 love will hold faster
 than dead belief4 ,love is the grace   
that abideth for ever2 and that is the  
enduring faith which works by love4 ,the
 experienced christian hath felt so much
 of the power and goodness of the word1 
that if you puzzle his head with subtle 
reasonings against it1 yet his heart and
 experience will not suffer him to let  
it go4 ,he hath tasted it so sweet that 
he will not believe it to be bitter1    
though he cannot answer all that is said
 against it4 ,if another would persuade 
you to believe ill of your dearest      

friend or father1 love and experience   
would better preserve you from his      
deceit than reasoning would do4 ,the new
 creature or new nature in believers1   
and the experience of ,god's love       
communicated by ,jesus ,christ unto     
their souls1 are constant witnesses to  
the word of ,god3 he that believeth hath
 the witness in himself2 that is1 the   
,holy ,ghost which was given him1 which 
is an objective testimony or an         
evidence1 and an effective4 ,of this see
 my ,treatise of ,infidelity4           
,unsanctified men may be easilier turned
 to infidelity2 for they never felt the 
renewed1 quickening work of faith2 nor  
were ever brought by it to the love of  
,god1 and a holy and heavenly mind and  
life4 ,they that never were christians  
at the heart1 are soonest turned from   
being christians in opinion and name4   
,quest4 ,by what reason1 evidence1 or   
obligation1 were the ,jews bound to     
believe the prophets8 ,seeing ,isaiah1  
,jeremiah1 ,ezekiel1 c4 wrought no      

miracles1 and there were false prophets 
in their days2 how then could any man   
know that indeed they were sent of ,god1
 when they nakedly affirmed it8  ,answ4 
,i mention this objection or case1      
because in my book of the ,reasons of   
the ,christian ,religion 7to which for  
all the rest ,i refer the reader7 it is 
forgotten2 and because it is one of the 
hardest questions about our faith4  #a4 
,those that think every book of         
,scripture doth now prove itself to be  
divine propria luce1 by its own matter1 
style1 and other properties1 will       
accordingly say1 that by hearing the    
prophets then1 as well as by reading    
them now1 this intrinsic1 satisfactory  
evidence was discernible4 ,all that ,i  
can say of this is1 that there are such 
characters in the prophecies as are a   
help to faith1 as making it the more    
easily credible that they are of ,god1  
but not such as ,i could have been      
ascertained by 7especially as delivered 
by parcels then7 if there had been no   

more4  #b4 ,nor do ,i acquiesce in their
 answer who say that1 ,those that have  
the same spirit1 know the style of the  
spirit in the prophets4 ,for1 #a4 ,this 
would suppose none capable of believing 
them groundedly that had not the same   
spirit2 #b4 ,and the spirit of          
sanctification is not enough to our     
discerning prophetical inspirations1 as 
reason and experience fully prove4 ,the 
gift of discerning spirits1 #a ,cor4    
xii4 #aj1 was not common to all the     
sanctified4  #c4 ,it is much to be      
observed that ,god never sent any       
prophet to make a law or covenant on    
which the salvation of the people did   
depend1 without the attestation of      
unquestionable miracles4 ,moses wrought 
numerous open miracles1 and such as     
controlled and confuted the             
contradicters' seeming miracles in      
,egypt2 and ,christ and his apostles    
wrought more than ,moses4 ,so that the  
laws and covenants by which ,god would  
rule and judge the people were all      

confirmed beyond all such exception4    
#d4 ,it must be noted that many other   
prophets also wrought miracles to       
confirm their doctrine1 and prove that  
they were sent of ,god1 as did ,elias   
and ,elisha4  #e4 ,it must be noted1    
that there were schools of prophets1 or 
societies of them1 in those times1 #a   
,sam4 x4 #aj2 xix4 #bj2 #a ,kings xx4   
#ce1 #da2 xxii4 #ac2 #b ,kings ii4 #c1  
#e1 #g1 #ae2 iv4 #a1 #ch2 v4 #bb2 vi4   
#a2 ix4 #a2 #a ,cor4 xiv4 #cb2 who were 
educated in such a way as fitted them to
 the reception of prophetical           
inspirations1 when it pleased ,god to   
give them4 ,not that mere education made
 any one a prophet1 nor that the        
prophets had at all times the present1  
actual gift of prophecy2 but ,god was   
pleased so far to own men's commanded   
diligence1 as to join his blessing to a 
meet education1 and at such times as he 
thought meet1 to illuminate such by     
visions and revelations above all       
others3 and therefore it is spoken of   

,amos as a thing extraordinary1 that he 
was made a prophet of a herdsman4  #f4  
,therefore a prophet among the ,jews was
 known to be such1 usually1 before these
 recorded prophecies of theirs1 which we
 have now in the holy ,scriptures3 #a4  
,the spirits of the prophets which are  
subject to the prophets1 were judged of 
by those prophets that had indeed the   
,spirit1 and so the people had the      
testimony of the other prophets         
concerning them4 #b4 ,the ,lord's own   
direction to know a true prophet by1    
,deut4 xviii4 #bb1 is the coming to pass
 of that which he foretelleth4 ,now it  
is like that before they were received  
into the number of prophets1 they had   
given satisfaction to the societies of  
the prophets1 by the events of things   
before foretold by them4 #c4 ,or they   
might have wrought miracles before to   
have satisfied the members of the       
college of their calling1 though these  
miracles are not all mentioned in the   
,scripture4 #d4 ,or the other prophets  

might have some divine testimony        
concerning them1 by visions1            
revelations1 or inspirations of their   
own4 ,so that the people were not left  
to the credulity of naked1 unproved     
assertions1 of any one that would say   
that he was sent of ,god4  #g4 ,there   
were some signs given by some of the    
prophets to confirm their word4 ,as     
,isaiah's predictions of ,hezekiah's    
danger1 and remedy1 and recovery1 and of
 the going back of the shadow on ,ahaz's
 dial ten degrees1 c42 and more such    
there might be1 which we know not of4   
#h4 ,all prophecies were not of equal   
obligation4 ,the first prophecies of any
 prophet who brought no attestation by  
miracles1 nor had yet spoken any        
prophecy that had been fulfilled1 might 
be a merciful revelation from ,god1     
which might oblige the hearers to a     
reverent regard1 and an inquiry into the
 authority of the prophet1 and a waiting
 in suspense till they saw whether it   
would come to pass2 and the fulfilling  

of it increaseth their obligation4 ,some
 prophecies that foretold but temporal  
things 7captivities or deliverances7    
might at first 7before the prophets     
produced a divine attestation7 be rather
 a bare prediction than a law2 and if   
men believed them not1 it might not make
 them guilty of any damning sin at all1 
but only they refused that warning of a 
temporal judgment1 which might have been
 of use to them had they received it4   
#i4 ,but our obligation now to believe  
the same ,scripture prophecies is       
greater2 because we live in the age when
 most of them are fulfilled1 and the    
rest are attested by ,christ and his    
apostles1 who proved their attestations 
by manifold miracles4  #aj4 ,when the   
prophets reproved the known sins of the 
people1 and called men to such duties as
 the law required1 no man could speed   
ill by obeying such a prophet1 because  
the matter of his prophecies was found  
in ,god's own law1 which must of        
necessity be obeyed4 ,and this is the   

chief part of the recorded prophecies4  
#aa4 ,and any man that spake against any
 part of ,god's law 7of natural or      
supernatural revelation7 was not to be  
believed1 ,deut4 xiii42 xviii42 because 
,god cannot speak contrary to himself4  
#ab4 ,but the prophets themselves had   
another kind of obligation to believe   
their own visions and inspirations1 than
 any of their hearers had2 for ,god's   
great extraordinary revelation1 was like
 the light1 which immediately revealed  
itself1 and constrained the             
understanding to know that it was of    
,god3 and such were the revelations that
 came by angelical apparitions and      
visions4 ,therefore prophets themselves 
might be bound to more than their bare  
word could have bound their hearers to2 
as1 to wound themselves1 to go bare1 to 
feed on dung1 c43 and this was          
,abraham's case in offering ,isaac4 ,yet
 ,god did never command a prophet1 or   
any by a prophet1 a thing simply evil1  
but only such things as were of a       

mutable nature1 and which his will could
 alter1 and make to be good4 ,and such  
was the case of ,abraham himself1 if    
well considered4                        
,,part ,,ii4                            
,directions against ,hardness of ,heart4
  ,it is necessary that some christians 
be better informed what hardness of     
heart is1 who most complain of it4#adc  
,the metaphor is taken from the hardness
 of any matter which a workman would    
make an impression on2 and it signifieth
 the passive and active resistance of   
the heart against the word and works of 
,god1 when it receiveth not the         
impressions which the word should make1 
and obeyeth not ,god's commands2 but    
after great and powerful means remaineth
 as it was before1 unmoved1 unaffected1 
and disobedient4 ,so that hardness of   
heart is not a distinct sin1 but the    
habitual power of every sin1 or the     
deadness1 unmovableness1 and obstinacy  
of the heart in any sin4 ,so many duties
 and sins as there be1 so many ways may 

the heart be hardened against the word1 
which forbiddeth those sins1 and        
commandeth those duties4 ,it is         
therefore an error1 that hath had very  
ill consequences on many persons1 to    
think that hardness of heart is nothing 
but a want of passionate feeling in the 
matters which concern the soul2         
especially a want of sorrow and tears4  
,this hath made them over-careful for   
such tears1 and grief1 and passions1 and
 dangerously to make light of the many  
greater instances of the hardness of    
their hearts4 ,many beginners in        
religion 7who are taken up in           
penitential duties7 do think that all   
repentance is nothing but a change of   
opinion1 except they have those         
passionate griefs1 and tears1 which     
indeed would well become the penitent2  
and hereupon they take more pains with  
themselves to affect their hearts with  
sorrow for sin1 and to wring out tears1 
than they do for many greater duties4   
,but when ,god calleth them to love him1

 and to praise him1 and to be thankful  
for his mercies2 or to love an enemy1 or
 forgive a wrong3 when he calleth them  
to mortify their earthly-mindedness1    
their carnality1 their pride1 their     
passion1 or their disobedience1 they    
yield but little to his call1 and show  
here much greater hardness of heart1 and
 yet little complain of this or take    
notice of it4 ,i entreat you therefore  
to observe1 that the greater the duty   
is1 the worse it is to harden the heart 
against it2 and the greater the sin is1 
the worse it is to harden the heart by  
obstinacy in it4 ,and that the great    
duties are1 the love of ,god and man1   
with a mortified and heavenly mind and  
life2 and to resist ,god's word         
commanding these1 is the great and      
dangerous hardening of the heart4 ,the  
life of grace lieth1 #a4 ,in the        
preferring of ,god1 and heaven1 and     
holiness1 in the estimation of our minds
 before all worldly things4 #b4 ,in the 
choosing them1 and resolving for them   

with our wills1 before all others4 #c4  
,in the seeking of them in the bent and 
drift of our endeavours4 ,these three   
make up a state of holiness4 ,but for   
strength of parts1 or memory1 or        
expression1 and so for passionate       
affections of sorrow1 or joy1 or the    
tears that express them2 all these in   
their time1 and place1 and measure1 are 
desirable1 but not of necessity to      
salvation1 or to the life of grace4     
,they follow much the temperature of the
 body1 and some have much of them that  
have little or no grace1 and some want  
them that have much grace4 ,the work of 
repentance consisteth most in loathing  
and falling out with ourselves for our  
sins1 and in forsaking them with        
abhorrence1 and turning unto ,god2 and  
he that can do this without tears is    
truly penitent1 and he that hath never  
so many tears1 without this1 is         
impenitent still4#add ,and that is the  
hard-hearted sinner1 that will not be   
wrought to a love of holiness1 nor let  

go his sin1 when ,god commandeth him2   
but after all exhortations1 and mercies1
 and perhaps afflictions1 is still the  
same as if he had never been admonished1
 or took no notice what ,god hath been  
saying or doing to reclaim him4 ,having 
thus told you what hardness of heart is1
 you may see that ,i have given you     
directions against it at large before1  
chap4 iii4 direct4 vi4 and viii42 but   
shall add these few4  ,direct4 ,i4      
,remember the majesty and presence of   
that most holy ,god1 with whom we have  
to do1 ,heb4 iv4 #ac4 ,nothing will more
 affect and awe the heart1 and overrule 
it in the matters of religion1 than the 
true knowledge of ,god4 ,we will not    
talk sleepily or contemptuously to a    
king2 how much less should we be stupid 
or contemptuous before the ,god of      
heaven6 ,it is that ,god whom angels    
worship1 that sustaineth the world1 that
 keepeth us in life1 that is always     
present1 observing all that we think1 or
 say1 or do1 whose commands are upon us1

 and with whom we have to do in all     
things2 and shall we be hardened against
 his fear8 ,who hath hardened himself   
against ,him1 and hath prospered8 ,job  
ix4 #d4  ,direct4 ,,ii4 ,think well of  
the unspeakable greatness and importance
 of those truths and things which should
 affect you1 and of those duties which  
are required of you4 ,eternity of joy or
 torment is such an amazing thing1 that 
one would think every thought1 and every
 mention either of it or of any thing   
that concerneth it1 should go to our    
very hearts1 and deeply affect us1 and  
should command the obedience and service
 of our souls4 ,it is true1 they are    
things unseen1 and therefore less apt in
 that respect to affect us than things  
visible2 but the greatness of them      
should recompense that disadvantage a   
thousandfold4 ,if our lives lay upon    
every word we speak1 or upon every step 
we go1 how carefully should we speak and
 go6 ,but oh how deeply should things   
affect us1 in which our everlasting life

 is concerned6 ,one would think a thing 
of so great moment1 as dying1 and       
passing into an endless life of pain or 
pleasure1 should so take up and         
transport the mind of man1 that we      
should have much ado to bring ourselves 
to mind1 regard1 or talk of the         
inconsiderable interests of the flesh6  
,how inexcusable a thing is a senseless1
 careless1 negligent heart1 when ,god   
looketh on us1 and heaven or hell is a  
little before us6 ,yea1 when we are so  
heavily laden with our sins1 and        
compassed about with so many enemies1   
and in the midst of such great and      
manifold dangers1 to be yet senseless   
under all1 is 7so far7 to be dead4 ,will
 not the wounds of sin1 and the         
threatenings of the law1 and the        
accusations of conscience1 make you     
feel8 ,he that cannot feel the prick of 
a pin will feel the stab of a dagger1 if
 he be alive4  ,direct4 ,,iii4 ,remember
 how near the time is1 when stupidity   
and senseless neglect of ,god will be   

banished from all the world2 and what   
certain and powerful means are before   
you at death and judgment1 to awaken and
 pierce the hardest heart4#ade ,there   
are but few that are quite insensible at
 death2 there are none past feeling     
after death1 in heaven or hell4 ,no man 
will stand before the ,lord in the day  
of judgment1 with a sleepy or a         
senseless heart4 ,god will recover your 
feeling by misery1 if you will lose it  
by sin1 and not recover it by grace4 ,he
 can make you now a terror to           
yourselves1 ,jer4 xx4 #d2 he can make   
conscience say such things in secret to 
you1 as you shall not be able to forget 
or slight4 ,but if conscience awake you 
not1 the approach of death it is likely 
will awaken you3 when you see that ,god 
is now in earnest with you1 and that die
 you must1 and there is no remedy1 will 
you not begin to think now1 ,whither    
must ,i go8 and what will become of me  
for ever8 ,will you then harden your    
heart against ,god and his warnings8 ,if

 you do1 the first moment of your       
entrance upon eternity will cure your   
stupidity for ever4 ,it will grieve a   
heart that is not stone1 to think what a
 feeling stony-hearted sinners will     
shortly have1 when ,god will purposely  
make them feel1 with his wrathful       
streams of fire and brimstone6 when     
,satan that now hindereth your feeling1 
will do his worst to make you feel2 and 
conscience1 the never-dying worm1 will  
gnaw your hearts1 and make them feel1   
without ease or hope of remedy6 ,think  
what a wakening day is coming6  ,direct4
 ,,iv4 ,think often of the love of ,god 
in ,christ1 and of the bloody sufferings
 of thy ,redeemer1 for it hath a mighty 
power to melt the heart4 ,if love1 and  
the love of ,god1 and so great and      
wonderful a love1 will not soften thy   
hardened heart1 what will8  ,direct4 ,v4
 ,labour for a full apprehension of the 
evil and danger of a hardened heart4 ,it
 is the death of the soul1 so far as it 
prevaileth3 at the easiest1 it is like  

the stupidity of a paralytic member or a
 seared part4 ,observe the names which  
,scripture giveth it3 ,the hardening of 
the heart1 ,prov4 xxviii4 #ad4 ,the     
hardening of the neck1 ,prov4 xxix4 #aj1
 which signifieth inflexibility4 ,the   
hardening of the face1 which signifieth 
impudency1 ,prov4 xxi4 #bi4 ,the        
searedness of the conscience1 #a ,tim4  
iv4 #b4 ,the impenitency of the heart1  
,rom4 ii4 #e4 ,sometimes it is called   
sottishness1 or stupidity1 ,jer4 iv4    
#bb4 ,sometimes it is called a not      
caring1 or not laying things to heart1  
and not regarding1 ,isa4 xlii4 #be2 v4  
#ab2 xxxii4 #i-aa4 ,sometimes it is     
denominated metaphorically from         
inanimates3 ,a face harder than a rock1 
,jer4 v4 #c4 ,stony hearts1 ,ezek4 xi4  
#ai2 xxxvi4 #bf4 ,a neck with an iron   
sinew1 ,isa4 xlviii4 #d1 and a brow of  
brass4 ,it is called sleep1 and a deep  
slumber1 and a spirit of slumber1 ,rom4 
xiii4 #aa2 xi4 #h2 ,matt4 xxv4 #e2 and  
death itself1 #a ,tim4 v4 #f2 ,eph4 ii4 

#a1 #e2 ,col4 ii4 #ac2 ,jude #ab4       
,observe also how dreadful a case it is1
 if it be predominant1 both             
symptomatically and effectively4 ,it is 
the forerunner of mischief1 ,prov4      
xxviii4 #ad4 ,it is a dreadful sign of  
one that is far more unlikely than      
others to be converted2 when they are   
alienated from the life of ,god by their
 ignorance1 and are past feeling1 they  
are given up to work uncleanness with   
greediness1 ,eph4 iv4 #ad4 ,usually ,god
 calleth those that he will save1 before
 they are past feeling2 though such are 
not hopeless1 their hope lieth in the   
recovering of the feeling which they    
want2 and a hardened heart1 and iron    
neck1 and brazen forehead1 are a sadder 
sign of ,god's displeasure1 than if he  
had made the heavens as brass1 and the  
earth as iron to you1 or let out the    
greatest distress upon your bodies4     
,when men have eyes and see not1 and    
ears and hear not1 and hearts but       
understand not1 it is a sad prognostic  

that they are very unlikely to be       
converted and forgiven1 ,mark iv4 #ab2  
,acts xxviii4 #bg4 ,a hardened heart    
7predominantly7 is garrisoned and       
fortified by ,satan against all the     
means that we can use to help them2 and 
none but the ,almighty can cast him out 
and deliver them4 ,let husband1 or wife1
 or parents1 or the dearest friends     
entreat a hardened sinner to be         
converted1 and he will not hear them4   
,let the learnedest1 or wisest1 or      
holiest man alive1 both preach and      
beseech him1 and he will not turn4 ,at a
 distance he may reverence and honour a 
great divine1 and a learned or a holy   
man1 especially when they are dead2 but 
let the best man on earth be the        
minister of the place where he liveth1  
and entreat him daily to repent1 and he 
will either hate and persecute him1 or  
neglect and disobey him4 ,what minister 
was ever so learned1 or holy1 or        
powerful a preacher1 that had not sad   
experience of this8 when the prophet1   

,isa4 liii4 #a1 crieth out1 ,who hath   
believed our report8 and the apostles   
were fain to shake off the dust of their
 feet against many that rejected them2  
and were abused1 and scorned1 and       
persecuted by those whose souls they    
would have saved8 ,nay1 ,jesus ,christ  
himself was refused by the most that    
heard him2 and no minister dare compare 
himself with ,christ4 ,if our ,lord and 
,master was blasphemed1 scorned1 and    
murdered by sinners1 what better should 
his ablest ministers expect8 ,st4       
,augustine found drunkenness so common  
in ,africa1 that he motioned that a     
council might be called for the         
suppression of it2 but if a general     
council of all the learned bishops and  
pastors in the world were called1 they  
could not convert one hardened sinner1  
by all their authority1 wit1 or         
diligence1 without the power of the     
,almighty ,god4 ,for will they be       
converted by man1 that are hardened     
against ,god8 ,what can we devise to say

 to them that can reach their hearts1   
and get within them1 and do them good8  
,shall we tell them of the law and      
judgments of the ,lord1 and of his wrath
 against them8 why all these things they
 have heard so often till they sleep    
under it1 or laugh at them4 ,shall we   
tell them of death1 and judgment1 and   
eternity8 why we speak to the posts1 or 
men asleep2 they hear us as if they     
heard us not4 ,shall we tell them of    
endless joy and torments8 they feel not1
 and therefore fear not1 nor regard not2
 they have heard of all these1 till they
 are weary of hearing them1 and our     
words seem to them but as the noise of  
the wind or water1 which is of no       
signification4 ,if miracles were wrought
 among them by a preacher1 that healed  
the sick1 and raised the dead1 they     
would wonder at him1 but would not be   
converted4 ,for ,christ did thus1 and   
yet prevailed but with few1 ,john xi4   
#dh1 #ec2 and the apostles wrought      
miracles1 and yet were rejected by the  

most1 ,acts vii4 #eg2 xxii4 #bb4 ,nay1  
if one of their old companions should be
 sent from the dead to give them        
warning1 he might affright them1 but not
 convert them1 for ,christ hath told us 
so himself1 ,luke xvi4 #ca2 or if an    
angel from heaven should preach to them1
 they would be hardened still1 as       
,balaam and others have been4 ,christ   
rose from the dead1 and yet was after   
that rejected4 ,we read not of the      
conversion of the soldiers that watched 
his sepulchre1 though they were         
affrighted with the sight of the angels3
 but they were after that hired for a   
little money to lie1 and say that       
,christ's disciples stole him away4 ,if 
magistrates that have power on their    
bodies1 should endeavour to bring them  
to godliness1 they would not obey them1 
nor be persuaded4 ,king ,hezekiah's     
messengers were but mocked by the       
people4 ,david and ,solomon could not   
convert their hardened subjects4 ,punish
 them1 and hang them1 and they will be  

wicked to the death3 witness the        
impenitent thief that died with ,christ1
 and died reproaching him4 ,though ,god 
afflict them with rod after rod1 yet    
still they sin and are the same1 ,psal4 
lxxviii42 ,hos4 vii4 #ad2 ,amos iv4 #i2 
,jer4 v4 #c2 ,isa4 i4 #e4 ,let death    
come near and look them in the face1 and
 let them see that they must presently  
go to judgment1 it will affright them1  
but not convert them4 ,let them know and
 confess1 that sin is bad1 that holiness
 is best1 that death and eternity are at
 hand1 yet are they the same1 and all   
will not win their hearts to ,god2 till 
grace take away their stony hearts1 and 
give them tender1 fleshy hearts1 ,ezek4 
xxxvi4 #bf4  ,direct4 ,,vi4 ,take notice
 of the doleful effects of              
hard-heartedness in the world4 ,this    
fills the world with wickedness and     
confusion1 with wars and bloodshed2 and 
leaveth it under that lamentable        
desertion and delusion1 which we behold 
in the far greatest part of the earth4  

,how many kingdoms are left in the      
blindness of heathenism and             
,mahometanism1 for hardening their      
hearts against the ,lord6 ,how many     
christian nations are given up to the   
most gross deceits of popery1 and       
princes and people are enemies to       
reformation1 because they hardened their
 hearts against the light of truth6     
,what vice so odious1 even beastly      
filthiness1 and bitterest hatred1 and   
persecution of the ways of ,god1 which  
men of all degrees and ranks do not     
securely wallow in through the hardness 
of their hearts6 ,this is the thing that
 grieves the godly1 that wearieth good  
magistrates1 and breaks the hearts of   
faithful ministers3 when they have done 
their best1 they are fain1 as ,christ   
himself before them1 to grieve for the  
hardness of men's hearts4 ,alas6 we live
 among the dead2 our towns and countries
 are in a sadder case than ,egypt1 when 
every house had a dead man4 ,even in our
 churches1 it were well if the dead were

 only under ground1 and most of our     
seats had not a dead man1 that sitteth  
as if he heard1 and kneeleth as if he   
prayed1 when nothing ever pierced to the
 quick4 ,we have studied the most       
quickening words1 we have preached with 
tears in the most earnest manner1 and   
yet we cannot make them feel6 as if we  
cried like ,baal's worshippers1 ,o      
,baal1 hear us6 or1 like the ,irish to  
their dead1 ,why wouldst thou die1 and  
leave thy house1 and lands1 and friends8
 ,so we talk to them about the death of 
their souls1 and their wilful misery1   
who never feel the weight of any thing  
we say3 we are left to ring them a peal 
of lamentation1 and weep over them as   
the dead that are not moved by our      
tears3 we cast the seed into stony      
ground1 ,matt4 xiii4 #e1 #bj2 it stops  
in the surface1 and it is not in our    
power to open their hearts1 and get     
within them4 ,i confess that we are much
 to blame ourselves1 that ever we did   
speak to such miserable souls1 without  

more importunate earnestness and tears2 
7and it is because the stone of the     
heart is much uncured in ourselves2 for 
which ,god now justly layeth so many of 
us by27 but yet1 we must say1 our       
importunity is such1 as leaveth them    
without excuse4 ,we speak to them of the
 greatest matters in all the world2 we  
speak it to them in the name of ,god2 we
 show them his own word for it2 and     
plead with them the arguments which he  
hath put into our mouths2 and yet we    
speak as to posts and stones1 to men    
past feeling4 ,what a pitiful sight was 
it to see ,christ stand weeping over    
,jerusalem1 for the hardness of their   
hearts1 and the nearness and greatness  
of their misery6 while they themselves  
were so far from weeping for it1 that   
they raged against the life of him that 
so much pitied them6 ,we bless ,god that
 it is not thus with all4 ,he hath      
encouraged some of us with the          
heart-yielding1 obedient attention of   
many great congregations3 but1 among the

 best1 alas6 how many of these hardened 
sinners are mixed6 and1 in many places1 
how do they abound6 ,hence it is that   
such odious abominations are committed2 
such filthiness1 and lying1 and perjury1
 and acts of malicious enmity against   
the servants of the ,lord2 and that so  
many are haters of ,god and godliness4  
,if ,satan had not first hardened their 
hearts1 he could never have brought them
 to such odious crimes1 as now with     
impudency are committed in the land4 ,as
 ,lot's daughters were fain to make     
their father drunk1 that he might commit
 the sin of incest2 so the devil doth   
first deprive men both of reason and    
feeling1 that he might bring them to    
such heinous wickedness as this1 and    
make them laugh at their own            
destruction1 and abhor those most that  
fain would save them4 ,and they are not 
only past feeling1 but so hate any      
quickening ministry1 or truth1 or means 
which would recover their feeling1 that 
they seem to go to hell as some         

condemned malefactors to the gallows1   
that make themselves drunk before they  
go1 as if it were all they had to care  
for to keep themselves hoodwinked1 from 
knowing or feeling whither they go1 till
 they are there4  ,see what a picture of
 a hardened people ,god giveth to       
,ezekiel1 chap4 iii4 #g1 ,but the house 
of ,israel will not hearken to thee2 for
 they will not hearken to me3 for all   
the house of ,israel are impudent and   
hard-hearted4 ,observe but what a case  
it is that they are so insensible of1   
and then you will see what a            
hard-hearted sinner1 past feeling1 is4  
#a4 ,they are the servants of sin1 ,rom4
 vi4 #af2 in the power of it1 corrupted 
by it2 and yet they feel it not4  #b4   
,they have the guilt of many thousand   
sins upon them1 all is unpardoned that  
ever they committed2 and yet they feel  
it not4  #c4 ,they have the threatenings
 and curses of ,god in force against    
them in his word2 even words so         
terrible1 as you would think might      

affright them out of their sins or their
 wits2 and they take on them to believe 
this word of ,god2 and yet they feel    
not4  #d4 ,they are in the power of the 
devil2 ruled and deceived by him1 and   
taken captive by him at his will1 ,acts 
xxvi4 #ah2 #b ,tim4 ii4 #bf4  #e4 ,they 
may be certain that if they die in this 
condition they shall be damned1 and they
 are uncertain whether they shall live  
another day2 they are never sure to be  
one hour longer out of hell2 and yet    
they feel not4  #f4 ,they know that they
 must die1 and that it is a great       
change1 and of the greatest endless     
consequence1 that death will make with  
them2 and they know that this is sure   
and near1 and are past doubt of it2 and 
yet they feel it not4#adf  #g4 ,they    
must shortly appear before the ,lord1   
and be judged for all that they have    
done in the body1 and be doomed to their
 endless state2 and yet they feel not4  
#h4 ,they know that life is short1 and  
that they have but a little time to     

prepare for all this terrible change1   
and that it must go with them for ever1 
as they now prepare2 and yet they feel  
not4  #i4 ,they hear and read of the    
case of hardened1 wicked men1 that have 
gone before them1 and have resisted     
grace1 and lost their time1 as they now 
do2 and they read or hear of the        
miserable end that such have come to2   
and yet they feel not4  #aj4 ,they have 
a world of examples continually before  
them2 they see the filthy lives of many 
for their warning1 and the holy lives of
 others for their imitation1 and see how
 ,christ and ,satan strive for souls2   
and yet they feel not4  #aa4 ,they are  
always before the eye of ,god1 and do   
all things before his face2 he warneth  
them1 and calleth them to repentance2   
and yet they feel not4  #ab4 ,they have 
,christ as it were crucified before     
their eyes1 ,gal4 iii4 #a3 they hear of 
his sufferings2 they may see in him what
 sin is1 and what the love of ,god is2  
he pleadeth with them his blood and     

sufferings against their obstinate      
unkindness2 and yet they feel not4  #ac4
 ,they have everlasting joy and glory   
offered them1 and heaven so opened to   
them in ,god's promises1 that they may  
see it as in a glass1 #a ,cor4 xiii4    
#ab4 ,they take on them to believe how  
much the blessed spirits there abhor    
such wickedness as theirs2 and yet they 
feel not4  #ad4 ,they have the torments 
of hell opened to them in the word of   
,god2 they read what impenitent souls   
must suffer to all eternity2 they hear  
some in despair in this life1 roaring in
 the misery of their souls2 they hear   
the joyful thanksgivings of believers1  
that ,christ delivereth them from those 
torments2 and yet they feel not4  #ae4  
,all the promises of salvation in the   
gospel do put in an exception against   
these men1 unless they be converted3    
they are made to the penitent1 and not  
to the impenitent4 ,there is            
justification and life2 but not for     
them4 ,there is no condemnation to them 

that are in ,christ ,jesus1 that walk   
not after the flesh1 but after the      
,spirit1 ,rom4 viii4 #a4 ,but he that   
believeth not1 is condemned already1    
,john iii4 #ah1 #cf4 ,and they that     
after their hardness and impenitent     
hearts1 do treasure up wrath against the
 day of wrath1 shall have tribulation   
and anguish1 ,rom4 ii4 #e-g4 ,here is   
comfort for repenting sinners1 but none 
7but on condition they repent7 for them3
 when others are welcomed to ,christ's  
marriage feast1 he saith to these1 ,how 
came you in hither8 and yet they feel   
not4  #af4 ,they still carry about with 
them the doleful evidences of all this  
misery4 ,one would think the ambitious1 
and covetous1 and voluptuous might see  
these death-marks on themselves2 and the
 ungodly might feel that ,god hath not  
their hearts2 especially they that hate 
the godly1 and show their wolfish       
cruelty against them1 and are the       
progeny of ,cain2 and yet they feel not 
any of this1 but live as quietly1 and   

talk as pleasantly1 as if all were well 
with them1 and their souls were safe1   
and their calling and election were made
 sure4 ,alas6 if these souls were not   
hardened in sin1 we should see it in    
their tears1 or hear it in their        
complaints2 they would after sermon     
sometimes come to the minister1 as they1
 ,acts ii4 #cg2 xvi4 #cj1 ,sirs1 what   
must we do to be saved8 or we should see
 it in their lives1 or hear of it by    
report of others1 who would observe the 
change that grace hath made2 and sermons
 would stick longer by them1 and not at 
best be turned off with a fruitless     
commendation2 and saying1 it was a good 
sermon1 and there is an end of it4      
,judge now by this true description     
which ,i have given you1 what a hardened
 sinner is4 ,and then the godly may so  
see cause to bewail the remnants of this
 mischief1 as yet to be daily thankful  
to ,god that they are not in the power  
of it4  ,direct4 ,,vii4 ,live1 if you   
can possibly1 under a lively1 quickening

 ministry1 and in the company of        
serious1 lively christians4 ,it is true1
 that we should be deeply affected with 
the truths of ,god1 how coldly soever   
they be delivered4 ,but the question is 
not1 what is our duty2 but what are our 
disease1 and our necessity1 and the     
proper remedy4 ,all men should be so    
holy1 as not to need any exhortations to
 conversion at all3 but shall the       
ministers therefore neglect such        
exhortations1 or they that need them    
turn away their ears8 ,hear1 if         
possible1 that minister that first feels
 what he speaks1 and so speaks what he  
feels1 as tendeth most to make you feel4
 ,cry aloud2 spare not1 lift up thy     
voice like a trumpet1 and show my people
 their transgressions1 and the house of 
,israel their sins1 ,isa4 lviii4 #a1 #b4
 ,though such as seek me daily1 and     
delight to know my ways1 as a nation    
that did righteousness1 and forsook not 
the ordinances of their ,god4 ,god is   
the chief agent2 but he useth to work   

according to the fitness of the         
instrument4 ,o woeful case6 to hear a   
dead minister speaking to a dead people1
 the living truths of the living ,god6  
,as ,christ said1 ,if the blind lead the
 blind1 both will fall into the ditch4  
,and if the dead must raise the dead1   
and the ungodly enemies of a holy life  
must bring men to godliness and to a    
holy life1 it must be by such a power as
 once made use of clay and spittle1 to  
open the eyes of the blind4 ,it seems it
 was a proverb in ,christ's days1 ,let  
the dead bury their dead3 but not1 ,let 
the dead raise the dead4 ,god may honour
 the bones of the dead prophet1 7#b     
,kings xiii4 #ba17 with the raising a   
corpse that is cast into its grave1 and 
toucheth them4 ,a meeting of a dead     
minister and a dead people1 is like a   
place of graves3 and though it be a     
lamentable thing to hear a man speak    
without any life1 of life eternal1 yet  
,god can concur to the quickening of a  
soul4 ,but sure we have no great reason 

to expect that ordinarily he should     
convert men so miraculously1 without the
 moral aptitude of means4 ,it is most   
incongruous for any man in his familiar 
discourse1 to speak without great       
seriousness and reverence of things     
concerning life eternal4 ,but for a     
preacher to talk of ,god1 of ,christ1 of
 heaven1 and hell1 as coldly and        
sleepily1 as if he were persuading men  
not to believe him1 or regard him1 that 
no more regards himself1 is less        
tolerable4 ,it is a sad thing to hear a 
man draw out a dreaming1 dull discourse1
 about such astonishing weighty things2 
and to speak as if it were the business 
of his art1 to teach men to sleep while 
the names of heaven and hell are in     
their ears2 and not to be moved while   
they hear the message of the living     
,god1 about their life or death         
everlasting4 ,if a man tell in the      
streets of a fire in the town1 or a     
soldier bring an alarm of the enemy at  
the gates1 in a reading or jesting tone1

 the hearers will neglect him1 and think
 that he believeth not himself4 ,i know 
it is not mere noise that will convert a
 soul3 a bawling fervency1 which the    
hearers may discern to be but           
histrionical and affected1 and not to   
come from a serious heart1 doth harden  
the auditors worst of all4 ,a rude1     
unreverent noise is unbeseeming an      
ambassador of ,christ4 ,but an ignorant 
saying of a few confused words1 or a    
sleepy recital of the most pertinent    
things1 do as little beseem them4       
,christ raised not ,lazarus by the      
loudness of his voice3 but where the    
natural ears are the passage to the     
mind1 the voice and manner should be    
suitable to the matter4 ,noise without  
seriousness and pertinent matter1 is    
like gunpowder without bullet1 that     
causeth sound and no execution4 ,and the
 weightiest matter without clear        
explication and lively application1 is  
like bullet without powder4 ,if you will
 throw cannon bullets at the enemy with 

your hands1 they will sooner fall on    
your feet than on them4 ,and it is      
deadness aggravated by hypocrisy1 when a
 lifeless preacher will pretend         
moderation1 as if he were afraid of     
speaking too loud and earnestly1 lest he
 should awake the dead1 whom lightning  
and thunder will not awake3 and when he 
will excuse himself by accusing those   
that are not as drowsy or dead as he2   
and would make men believe that         
seriousness is intemperate rage or      
madness4 ,if you are cast upon a cold   
and sleepy minister1 consider the matter
 more than the manner2 but choose not   
such a one for the cure of hardness and 
insensibility of heart4  ,direct4       
,,viii4 ,take notice1 how sensible      
tender-hearted christians are of sins   
far less than those that you make a jest
 of2 and how close those matters come to
 their hearts1 that touch not yours4    
,and have not you as much cause to be   
moved as they8 and as much need to lay  
such things to heart8 ,did you but know 

what a trouble it is to them1 to be     
haunted with temptations to the unbelief
 and atheism which prevaileth with you1 
though they are far from choosing them1 
or delighting in them2 did you see how  
involuntary thoughts and frailties make 
some of them weary of themselves2 and   
how they even hate their hearts for     
believing no more1 and loving ,god no   
more1 and for being so strange to ,god  
and heaven1 when yet there is nothing in
 the world so dear to them1 nor hath so 
much of their estimation or endeavour2  
you would think1 sure1 that if such     
hearts had your sin and misery to feel1 
they would feel it to their grief       
indeed1 unless the sin itself did hinder
 the feeling1 as it doth with you4 ,let 
tender-hearted christians instruct you1 
and not be witnesses against you4       
,direct4 ,,ix4 ,take heed of hardening  
company1 examples1 and discourse4 ,to   
hear men rail and scoff at holiness1 and
 curse1 and swear1 and blaspheme the    
name and truth of ,god1 will at first   

make you tremble2 but if you wilfully   
cast yourself ordinarily into such      
company1 by degrees your sense and      
tenderness will be gone1 and you will   
find a very great hardening power1 in   
the company1 and frequent discourse1 and
 practices1 which yourselves condemn4   
,direct4 ,x4 ,take heed of wilful       
sinning against knowledge2 much more of 
lying in such sin1 unrepented of4 ,it   
greatly hardeneth1 to sin against       
knowledge2 and much more to commit such 
sins over and over4 ,this grieveth and  
driveth away the ,spirit1 and           
dangerously provoketh ,god to leave men 
to themselves4  ,direct4 ,,xi4 ,take    
heed of being customary in the use of   
those means that must be the means of   
curing hardened hearts4 ,if once the    
lively preaching1 and holy living1 and  
fervent praying1 of the servants of     
,god1 be taken by thee but as matters of
 course1 and thou go with them to church
 and to prayers1 but as to eat or drink1
 or kneel with them but for custom1 thou

 wilt be as the smith's dog1 that can   
sleep by the anvil1 while the hammers   
are beating1 and the sparks are flying  
about his ears4 ,it is dangerous to grow
 customary and dull1 under powerful1    
lively helps4  ,direct4 ,,xii4 ,be often
 with the sick1 and in the house of     
mourning1 and read thy lesson in the    
churchyard1 and let the grave1 and      
bones1 and dust instruct thee4 ,when    
thou seest the end of all the living1   
perhaps thou will somewhat lay it to    
heart4 ,sight will sometimes do more    
than the hearing of greater things4     
,fear may possibly touch the heart1 that
 hath not yet so much ingenuity as to be
 melted by the force of love4 ,and      
ordinarily1 the humbling and softening  
of a hard1 impenitent heart begins in   
fear1 and ends in love4 ,the work of    
preparation is in a manner the work of  
fear alone4 ,the first work of true     
conversion is begun in a great measure  
of fear1 and somewhat of love2 but so   
little as is scarce perceived1 because  

of the more sensible operations of fear4
 ,and as a christian groweth1 his love  
increaseth1 till perfect love in the    
state of perfection have cast out all   
tormenting fear1 though not our         
reverence or filial fear of ,god4 ,look1
 therefore1 into the grave1 and         
remember1 man1 that thou must die6--thou
 must die6--it is past all controversy  
that thou must die6 ,and dost thou know 
where thou must appear1 when death hath 
once performed its office8 ,dost thou   
not believe that after death comes      
judgment8 ,dost thou not know that thou 
art now in a life of trial1 in order to 
endless joy or misery8 and that this    
life is to be lived but once8 and if    
thou miscarry now1 thou art undone for  
ever8 and that all the hope of          
preventing thy damnation1 is now1 while 
this life of trial doth continue8 ,now  
is the accepted time3 this is the day of
 salvation4 ,if hell be prevented1 it   
must be now prevented6 ,if ever thou    
wilt pray1 if ever thou wilt be         

converted1 if ever thou wilt be made an 
heir of heaven1 it must be now6 ,o man6 
how quickly will patience have done with
 thee1 and time be gone6 and then1 ,o   
then1 it will be too late6 ,knowest thou
 not1 that all the care1 and labour1 and
 hope of the devil for thy damnation1 is
 laid out this way1 if it be possible1  
to find thee other work1 or take thee up
 with other thoughts1 or keep thee      
asleep with presumptuous hopes1 and     
carnal mirth1 and pleasures1 and        
company1 or quiet thee by delays1 till  
time be gone1 and it be too late8 ,and  
wilt thou let him have his will1 and    
pleasure him with thy own perdition8    
,dost thou think these are not things to
 be considered on8 ,do they not deserve 
thy speediest and most serious thoughts8
 ,at least use thy reason and self-love 
to the awakening1 and moving1 and       
softening thy hardened heart4           
,,part ,,iii4                           
,directions against ,hypocrisy4         
,hypocrisy is the acting the part of a  

religious person1 as upon a stage1 by   
one that is not religious indeed2#adg a 
seeming in religion to be what you are  
not1 or to do what you do not2 or a     
dissembling or counterfeiting that piety
 which you have not4 ,to counterfeit a  
state of godliness is the sin only of   
the unregenerate1 who at the present are
 in a state of misery3 to counterfeit   
some particular act of godliness1 or    
some higher degree1 is an odious sin1   
but such as a regenerate person may be  
tempted into4 ,this act of hypocrisy    
doth not denominate the person a        
hypocrite2 but the state of hypocrisy   
doth4 ,every hypocrite therefore is an  
ungodly person1 seeming godly2 or one   
that indeed is no true christian1       
professing himself a christian4 ,of     
hypocrites there be two sorts3 some     
desire to deceive others1 but not       
themselves1 but know themselves to be   
but dissemblers2 and these are commonly 
called1 gross hypocrites3 and some      
deceive both themselves and others1 and 

think they are no hypocrites1 but are as
 confident of their honesty and         
sincerity1 as if they were no           
dissemblers at all3 but yet they are as 
verily hypocrites as the former1 because
 they seem to be religious and sincere1 
when indeed they are not1 though they   
think they are2 and profess themselves  
to be true christians1 when they are    
nothing less4 ,these are called close   
hypocrites1 because they know not       
themselves to be hypocrites2 though they
 might know it if they would4 ,this is  
the commonest sort of hypocrites4       
,there are also two degrees of          
hypocrites3 some of them have only a    
general profession of christianity and  
godliness1 which is the professed       
religion of the country where they live2
 and these are hypocrites because they  
profess to be what they are not3 and    
others make a greater and extraordinary 
profession of special strictness in     
their religion1 when they are not       
sincere2 and these are eminently called 

hypocrites3 such as the ,pharisees were 
among the ,jews1 and many friars1 and   
,jesuits1 and nuns among the papists1   
who by their separating vows1 and       
orders1 and habits1 profess             
extraordinarily an extraordinary measure
 of devotion1 while they want the life  
of godliness4  ,in all hypocrisy there  
is considerable1 #a4 ,the thing         
pretended2 #b4 ,the pretence1 or means  
of seeming1 or the cloak of their       
deceit4 #a4 ,the thing pretended by     
common hypocrites is to be true         
christians1 and servants of ,god1 and   
heirs of heaven1 though not to be so    
zealous in it as some of a higher       
degree4 ,the thing pretended by eminent 
hypocrites is to be zealous1 eminent    
christians1 or at least to be sincere in
 a special manner1 while they discern   
the common hypocrite not to be sincere4 
#b4 ,the cloak of seeming or pretence by
 which they would be thought to be what 
they are not1 is any thing in general   
that hath an appearance of godliness1   

and is apt to make others think them    
godly4 ,and thus there are divers sorts 
of hypocrites1 according to the variety 
of their cloaks or ways of              
dissimulation2 though hypocrisy itself  
be in all of them the same thing4 ,as   
among the very ,mahometans1 and         
heathens1 there oft arise some notable  
hypocrites1 that by pretended           
revelations and austerity of life1      
profess themselves 7as ,mahomet did7 to 
be holy persons1 that had some          
extraordinary familiarity with ,god or  
angels4 ,so among the papists there are1
 besides the common ones1 as many sorts 
of hypocrites as they have self-devised 
orders4 ,and every where the cloak of   
the common hypocrite is so thin and     
transparent1 that it showeth his        
nakedness to the more intelligent sort3 
and this puts the eminent hypocrite upon
 some more laudable pretence1 that is   
not so transparent4 ,as for instance1   
the hypocrisy of common papists1 whose  
cloak is made up of penances and        

ceremonies1 of saying over ,latin words1
 or numbering words and beads for       
prayers1 with all the rest of their     
trumpery before named1 7chap4 iii4 gr4  
direct4 xv4 direct4 xi47 is so thin a   
cloak that it will not satisfy some     
among themselves1 but they withdraw into
 distinct societies and orders1 7the    
church and the profession of            
christianity being not enough for them17
 that they may be religious1 as if they 
saw that the rest are not religious4    
,and then the common sort of ungodly    
protestants have so much wit1 as to see 
through the cloak of all the popish     
hypocrisy2 and therefore they take up a 
fitter for themselves2 and that is1 the 
name of a protestant reformed religion  
and church1 joined to the common        
profession of christianity4 ,the name   
and profession of a christian and a     
protestant1 with going to church1 and a 
heartless lip-service or saying their   
prayers1 is the cloak of all ungodly    
protestants4 ,others1 discerning the    

thinness of this cloak1 do think to make
 themselves a better2 and they take up  
the strictest opinions in religion1 and 
own those which they account the        
strictest party1 and own that which they
 esteem the purest and most spiritual   
worship3 the cloak of these men is their
 opinions1 party1 and way of worship1   
while their carnal lives detect their   
hypocrisy4 ,some that see through all   
these pretences1 do take up the most    
excellent cloak of all1 and that is1 an 
appearance of serious spirituality in   
religion1 with a due observation of all 
the outward parts and means1 and a      
reformation of life1 in works of piety1 
justice1 and charity2 ,i say1 an        
appearance of all these1 which if they  
had indeed1 they were sincere1 and      
should be saved2 in which the godly     
christian goeth beyond them all4  ,by   
this it is plain1 that among us in      
,england all men that are not saints are
 hypocrites1 because that all 7except   
here or there a ,jew or infidel7 profess

 themselves to be christians2 and every 
true christian is a saint4 ,they know   
that none but saints or godly persons   
shall be saved2 and there is few of them
 that will renounce their hopes of      
heaven2 and therefore they must pretend 
to be all godly4 ,and is it not most    
cursed1 horrid hypocrisy1 for a man to  
pretend to religion as the only way to  
his salvation1 and confidently call     
himself a christian1 while he hateth and
 derideth the power and practice of that
 very religion which he doth profess8   
,of this see my ,treatise of ,the vain  
,religion of the ,formal ,hypocrite4    
,the hypocrite's ends in his pretences  
and dissemblings are not all the same3  
one intendeth the pleasing of parents1  
or some friends on whom he doth depend1 
that will else be displeased with him1  
and think ill of him4 ,another intendeth
 the pleasing of the higher powers1 when
 it falls out that they are friends to  
godliness4 ,another intends the         
preserving of his esteem with religious 

persons1 that they may not judge him    
wicked and profane4 ,another intendeth  
the hiding of some particular villany1  
or the success of some ambitious        
enterprise4 ,but the most common end is 
to quiet and comfort their guilty souls1
 with an image of that holiness which   
they are without1 and to steal some     
peace to their consciences by a lie3 and
 so because they will not be religious  
indeed1 they will take up some show or  
image of religion1 to make themselves as
 well as others believe that they are   
religious4#adh  ,direct4 ,i4 ,to escape 
hypocrisy1 understand well wherein the  
life and power of godliness doth        
consist1 and wherein it differeth from  
the lifeless image or corpse of         
godliness4 ,the life of godliness is    
expressed in the seventeen grand        
directions in chap4 iii4 ,it principally
 consisteth in such a faith in ,christ1 
as causeth us to love ,god above all1   
and obey him before all1 and prefer his 
favour and the hopes of heaven before   

all the pleasures1 or profits1 or       
honours of the world2 and to worship him
 in spirit and truth1 according to the  
direction of his word4 ,the images of   
religion ,i showed you before1 page     
#agf4 ,take heed of such a lifeless     
image4  ,direct4 ,,ii4 ,see that your   
chief study be about the heart1 that    
there ,god's image may be planted1 and  
his interest advanced1 and the interest 
of the world and flesh subdued1 and the 
love of every sin cast out1 and the love
 of holiness succeed2 and that you      
content not yourselves with seeming to  
do good in outward acts1 when you are   
bad yourselves1 and strangers to the    
great internal duties4 ,the first and   
great work of a christian is about his  
heart4 ,there it is that ,god dwelleth  
by his ,spirit1 in his saints2 and there
 it is that sin and ,satan reign1 in the
 ungodly4 ,the great duties and the     
great sins are those of the heart4      
,there is the root of good and evil3 the
 tongue and life are but the fruits and 

expressions of that which dwelleth      
within4#adi ,the inward habit of sin is 
a second nature3 and a sinful nature is 
worse than a sinful act4 ,keep your     
hearts with all diligence3 for from     
thence are the issues of life1 ,prov4   
iv4 #bc4 ,make the tree good1 and the   
fruit will be good3 but the viperous    
generation that are evil1 cannot speak  
good2 for out of the abundance of the   
heart the mouth speaketh1 ,matt4 xii4   
#cc1 #cd4 ,till the ,spirit have        
regenerated the soul1 all outward       
religion will be but a dead and pitiful 
thing3 though there is something which  
,god hath appointed an unregenerate man 
to do1 in order to his own conversion1  
yet no such antecedent act will prove   
that the person is justified or         
reconciled to ,god1 till he be          
converted4 ,to make up a religion of    
doing or saying something that is good1 
while the heart is void of the ,spirit  
of ,christ1 and sanctifying grace1 is   
the hypocrite's religion1 ,rom4 viii4   

#i4  ,direct4 ,,iii4 ,make conscience of
 the sins of the thoughts1 and the      
desire and other affections or passions 
of the mind1 as well as of the sins of  
tongue or hand4 ,a lustful thought1 a   
malicious thought1 a proud1 ambitious1  
or covetous thought1 especially if it   
proceed to a wish1 or contrivance1 or   
consent1 is a sin the more dangerous by 
how much the more inward and near the   
heart2 as ,christ hath showed you1      
,matt4 v4 and vi4 ,the hypocrite who    
most respecteth the eye of man1 doth    
live as if his thoughts were free4      
,direct4 ,,iv4 ,make conscience of      
secret sins1 which are committed out of 
the sight of men1 and may be concealed  
from them1 as well as of open and       
notorious sins4 ,if he can do it in the 
dark and secure his reputation1 the     
hypocrite is bold3 but a sincere        
believer doth bear a reverence to his   
conscience1 and much more to the        
all-seeing ,god4  ,direct4 ,v4 ,be      
faithful in secret duties1 which have no

 witness but ,god and conscience3 as    
meditation1 and self-examination1 and   
secret prayer2 and be not only religious
 in the sight of men4  ,direct4 ,,vi4   
,in all public worship be more laborious
 with the heart1 than with the tongue or
 knee3 and see that your tongue overrun 
not your heart1 and leave it not behind4
 ,neglect not the due composure of your 
words1 and due behaviour of your bodies3
 but take much more pains for the       
exercise of holy desires from a         
believing1 loving1 fervent soul4        
,direct4 ,,vii4 ,place not more in the  
externals1 or modes1 or circumstances1  
or ceremonies of worship1 than is due2  
and lay not out more zeal for           
indifferent or little things than cometh
 to their share2 but let the great      
substantials of religion have the       
precedency1 and be far preferred before 
them4#aej ,let the love of ,god and man 
be the sum of your obedience2 and be    
sure you learn well what that meaneth1  
,i will have mercy1 and not sacrifice4  

,and remember1 that the great thing     
which ,god requireth of you1 is to do   
justice1 and love mercy1 and walk humbly
 with your ,god4--,destroy not him with 
your meat for whom ,christ died4 ,call  
not for fire from heaven upon           
dissenters2 and think not every man     
intolerable in the church1 that is not  
in every little matter of your mind4    
,remember that the hypocrisy of the     
,pharisees is described by ,christ1 as  
consisting in a zeal for their own      
traditions1 and the inventions of men1  
and the smallest matters of the         
ceremonial law1 with a neglect of the   
greatest moral duties1 and a furious    
cruelty against the spiritual           
worshippers of ,god4 ,matt4 xv4 #b1 ,why
 do thy disciples transgress the        
tradition of the elders8 for they wash  
not their hands when they eat bread4    
,ver4 #g-aj1 ,ye hypocrites1 well did   
,esaias prophesy of you1 saying1 ,this  
people draweth nigh unto me with their  
mouth1 and honoureth me with their lips1

 but their heart is far from me3 but in 
vain do they worship me1 teaching for   
doctrines the commandments of men4      
,matt4 xxiii4 #d-f1 #ac1 #ad1 c4 ,they  
bind heavy burdens1 which they touch not
 themselves4 ,all their works they do to
 be seen of men3 they make broad their  
phylacteries1 and enlarge the borders of
 their garments2 and love the uppermost 
rooms at feasts1 and the chief seats in 
the synagogues1 and greetings in public1
 and to be called ,rabbi4--,but they    
shut up the kingdom of heaven against   
men1 and were the greatest enemies of   
the entertainment of the gospel by the  
people4 ,they tithed mint1 and anise1   
and cummin1 and omitted the great       
matters of the law1 judgment1 and mercy1
 and faith4 ,they strained at a gnat1   
and swallowed a camel4 ,they had a great
 veneration for the dead prophets and   
saints1 and yet were persecutors and    
murderers of their successors that were 
living1 ver4 #bc1 c4 ,by this           
description you may see which way       

hypocrisy doth most ordinarily work3    
even to a blind and bloody zeal for     
opinions1 and traditions1 and           
ceremonies1 and other little things1 to 
the treading down the interest of       
,christ and his gospel1 and a neglect of
 the life and power of godliness1 and a 
cruel persecuting those servants of     
,christ1 whom they are bound to love    
above their ceremonies4 ,i marvel that  
many papists tremble not when they read 
the character of the ,pharisees6 ,but   
that hypocrisy is a hidden sin1 and is  
an enemy to the light which would       
discover it4  ,direct4 ,,viii4 ,make    
conscience of the duties of obedience to
 superiors1 and of justice and mercy    
towards men1 as well as of acts of piety
 to ,god4 ,say not a long mass in order 
to devour a widow's house1 or a         
christian's life or reputation4 ,be     
equally exact in justice and mercy as   
you are in prayers2 and labour as much  
to exceed common men in the one as in   
the other4 ,set yourselves to do all the

 good you can to all1 and do hurt to    
none2 and do to all men as you would    
they should do to you4  ,direct4 ,,ix4  
,be much more busy about yourselves than
 about others2 and more censorious of   
yourselves than of other men2 and more  
strict in the reforming of yourselves   
than of any others4 ,for this is the    
character of the sincere3 when the      
hypocrite is little at home and much    
abroad2 and is a sharp reprehender of   
others1 and perniciously tender and     
indulgent to himself4 ,mark his         
discourse in all companies1 and you     
shall hear how liberal he is in his     
censures and bitter reproach of others3 
how such men1 and such men 7that differ 
from him1 or have opposed him1 or that  
he hates7 are thus and thus faulty1 and 
bad1 and hateful4 ,yea1 he is as great  
an accuser of his adversaries for       
hypocrisy1 as if he were not a hypocrite
 himself2 because he can accuse them of 
a heart sin without any visible control4
 ,if he call them drunkards1 or         

swearers1 or persecutors1 or oppressors1
 all that know them could know that he  
belieth them2 but when he speaks about  
matters in the dark1 he thinks the      
reputation of his lies have more        
advantage4 ,many a word you may hear    
from him1 how bad his adversaries are2  
but if such hypocritical talk did not   
tell you1 he would not tell you how bad 
he is himself4#aea  ,direct4 ,x4 ,be    
impartial1 and set yourselves before    
your consciences in the case of others4 
,think with yourselves1 ,how should ,i  
judge of this1 in such and such a man1  
that ,i use to blame8 ,what should ,i   
say of him1 if my adversary did as ,i   
do8 ,and is it not as bad in me as in   
him8 ,is not the sin most dangerous to  
me that is nearest me8 ,and should ,i be
 more vigilant over any man's faults    
than my own8 ,my damnation will not be  
caused by his sin2 but by my own it may4
 ,instead of seeing the gnat in his eye1
 ,i have more cause to cast out a gnat  
from my own than a camel from his4      

,direct4 ,,xi4 ,study first to be       
whatever 7judiciously7 you desire to    
seem4 ,desire a thousand times more to  
be godly1 than to seem so2 and to be    
liberal1 than to be thought so2 and to  
be blameless from every secret or       
presumptuous sin1 than to be esteemed   
such4#aeb ,and when you feel a desire to
 be accounted good1 let it make you     
think how much more necessary and       
desirable it is to be good indeed4 ,to  
be godly1 is to be an heir of heaven3   
your salvation followeth it4 ,but to be 
esteemed godly is of little profit to   
you4  ,direct4 ,,xii4 ,overvalue not    
man1 and set no more by the approbation 
or applause of his thoughts or speeches 
of you than they are worth4 ,hypocrisy  
much consisteth in overvaluing man1 and 
making too great a matter of his        
thoughts and words4 ,the hypocrite's    
religion is divine in name1 but human in
 deed3 it is man that he serveth and    
observeth most2 and the shame of the    
world is the evil which he most         

studiously avoideth2 and the high esteem
 and commendation of the world is his   
reward4 ,o think1 what a silly worm is  
man6 ,and of how little moment are his  
thoughts or speeches of you1 in         
comparison of the love of ,god6 ,his    
thoughts of you make you not the better 
or the worse2 and if they either lift   
you up or trouble you1 it is your proud 
and foolish fantasy that doth it1 when  
you might choose4 ,if you have not lost 
the key and government of your hearts1  
shut you the door1 and keep all thence1 
and let men's reproaches go no further  
than your ears2 and then what the worse 
will you be for all the lies and        
slanders of the world8 ,and besides the 
pleasing of an effeminate mind1 what the
 better are you for their applause8#aec 
,direct4 ,,xiii4 ,look upon all men that
 you converse with1 as ready to die and 
turn to dust1 and passing into that     
world where you will be little concerned
 in their censure or esteem of you4 ,if 
you do any thing before an infant1 you  

little care for his presence or         
observation of you3 much less if it be  
before the dead4 ,if you knew that a man
 were to die to-morrow1 though he were a
 prince1 you would not be much          
solicitous to avoid his censure or      
procure his applause2 because his       
thoughts all perish with him2 and it is 
a small matter what he thinks of you for
 a day4 ,seeing therefore that all men  
are hastening to their dust1 and you are
 certain that all that applaud or       
censure you will be quickly gone1 how   
little should you regard their judgment6
 ,look that man in the face whose       
applause you desire1 or whose censure   
you fear1 and remember that he is a     
breathing clod of clay2 and how many    
such are now in the grave1 whose        
thoughts you once as much esteemed6 and 
this will make you more indifferent in  
the case4  ,direct4 ,,xiv4 ,at least    
remember that you are passing out of the
 world yourselves1 and look every moment
 when you are called away1 and certainly

 know that you shall be here but a      
little while4 ,and is it any great      
matter what strangers think of you as   
you are passing by8 ,you can be         
contented that your name1 and worth1 and
 virtues be concealed in your inn1 where
 you stay but a night1 and that they be 
unknown to travellers that meet you on  
the road4 ,the foolish expectation of   
more time on earth than ,god hath given 
you warrant to expect1 is the cause that
 we overvalue the judgment of man1 as   
well as other earthly things1 and is a  
great maintainer of every sensual vice4 
,direct4 ,,xv4 ,set yourselves to the   
mortifying of self-love and pride3 for  
hypocrisy is but the exercise of these4 
,hypocrisy is dead so far as pride is   
dead2 and so far as self-denial and     
humility prevail4 ,hypocrisy is a proud 
desire to appear better than you are4   
,be thoroughly humbled and vile in your 
own eyes1 and hypocrisy is done4        
,direct4 ,,xvi4 ,be most suspicious of  
your hearts in cases where self-interest

 or passions are engaged2 for they will 
easily deal deceitfully and cheat       
yourselves1 in the smoke and dust of    
such distempers4 ,interest and passion  
so blind the mind1 that you may verily  
think you are defending the truth1 and  
serving ,god in sincerity and zeal1 when
 all the while you are but defending    
some error of your own1 and serving     
yourselves1 and fighting against ,god4  
,the ,pharisees thought they took part  
with ,god's law and truth against       
,christ4 ,the pope1 and his cardinals   
and prelates1 think 7as in charity ,i   
must think7 that it is for ,christ1 and 
unity1 and truth1 that they endeavour to
 subject the world to their own power4  
,and what is it but interest that       
blindeth them into such hypocrisy8 ,so1 
passionate disputers do ordinarily      
deceive themselves1 and think verily    
that they are zealous for the faith1    
when they are but contending for their  
honour or conceits4 ,passion covers much
 deceit from the passionate4  ,direct4  

,,xvii4 ,suspect yourselves most among  
the great1 the wise1 the learned1 and   
the godly1 or any whose favour1 opinion1
 or applause you most esteem4 ,it is    
easy for an arrant hypocrite to despise 
the favour or opinion of the vulgar1 of 
the ignorant1 of the profane1 or any    
whose judgment he contemneth4 ,it is no 
great honour or dishonour to be praised 
or dispraised by a child1 or fool1 or a 
person that for his ignorance or        
profaneness is become contemptible4 ,but
 hypocrisy and pride do work most to    
procure the esteem of those1 whose      
judgment or parts you most admire4 ,one 
most admireth worldly greatness2 and    
such a one will play the hypocrite most1
 to flatter or please the great ones he 
admireth4 ,another that is wiser1 more  
admireth the judgment of the wise and   
learned2 and he will play the hypocrite 
to procure the good esteem of such1     
though he can slight a thousand of the  
ignorant2 and his pride itself will make
 him slight them4 ,another that is yet  

wiser1 is convinced of the excellency of
 godly men1 above all the great and     
learned of the world3 and this man is   
more in danger of pride and hypocrisy in
 seeking the good opinion of the godly2 
and therefore can despise the greatest  
multitude of the ignorant and profane4  
,yea1 pride itself will make him take it
 as an addition to his glory1 to be     
vilified and opposed by such miscreants 
as these4  ,direct4 ,,xviii4 ,remember  
the perfections of that ,god whom you   
worship1 that he is a ,spirit1 and      
therefore to be worshipped in spirit and
 in truth2 and that he is most great and
 terrible1 and therefore to be          
worshipped with seriousness and         
reverence1 and not to be dallied with1  
or served with toys or lifeless         
lip-service2 and that he is most holy1  
pure1 and jealous1 and therefore to be  
purely worshipped2 and that he is still 
present with you1 and all things are    
naked and open to him with whom we have 
to do4 ,the knowledge of ,god1 and the  

remembrance of his all-seeing presence1 
are the most powerful means against     
hypocrisy4 ,christ himself argueth from 
the nature of ,god1 who is a ,spirit1   
against the hypocritical ceremoniousness
 of the ,samaritans and ,jews1 ,john iv4
 #bc1 #bd4 ,hypocrites offer that to    
,god1 which they know a man of ordinary 
wisdom would scorn if they offered it to
 him4 ,if a man knew their hearts as    
,god doth1 would he be pleased with     
words1 and compliments1 and gestures1   
which are not accompanied with any      
suitable seriousness of the mind8 ,would
 he be pleased with affected1           
histrionical actions8 ,one that seeth a 
papist priest come out in his           
formalities1 and there lead the people1 
in a language which they understand not1
 to worship ,god by a number of         
ceremonies1 and canting1 repeated1      
customary words1 would think he saw a   
stage-player acting his part1 and not a 
wise and holy people1 seriously         
worshipping the most holy ,god4 ,and not

 only in worship1 but in private duties1
 and in converse with men1 and in all   
your lives1 the remembrance of ,god's   
presence is a powerful rebuke for all   
hypocrisy4 ,it is more foolish to sin in
 the sight of ,god1 because you can hide
 it from the world1 than to steal or    
commit adultery in the open             
market-place1 before the crowd1 and be  
careful that dogs and crows discern it  
not4 ,if all the world see you1 it is   
not so much as if ,god in secret see    
you4 ,be not deceived1 ,god is not      
mocked1 ,gal4 vi4 #g4  ,direct4 ,,xix4  
,remember how hypocrisy is hated of     
,god2 and what punishment is appointed  
for hypocrites4 ,they are joined in     
torment with unbelievers4 ,and1 as      
wicked men's punishment is aggravated by
 their being condemned to the fire      
prepared for the devil and his angels2  
so the punishment of ordinary ungodly   
persons1 is aggravated by this1 that    
their portion shall be with hypocrites  
and unbelievers4 ,how oft find you the  

,lamb of ,god himself denouncing his    
thundering woes against the hypocritical
 scribes and ,pharisees6 ,how oft doth  
he inculcate to his disciples1 ,be not  
as the hypocrites1 ,matt4 vi4 #b1 #e1   
#af4 ,and no wonder if hypocrites be    
hateful to ,god1 when they and their    
services are lifeless images1 and have  
nothing but the name and outside of     
christianity1 and some antique dress to 
set them off1 and human ornaments of wit
 and parts2 as a corpse is more drest   
with flowers than the living1 as needing
 those ceremonies for want of life to   
keep them sweet3 and a carrion is not   
amiable to ,god4 ,and the hypocrite puts
 a scorn on ,god2 as if he thought that 
,god were like the heathen's idols1 that
 have eyes and see not1 and could not   
discern the secret dissemblings of his  
heart2 or as if he were like fools and  
children that are pleased with fair     
words and little toys4 ,god must needs  
hate such abuse as this4  ,direct4 ,,xx4
 ,come into the light1 that your hearts 

and lives may be thoroughly known to    
you4 ,love the most searching1 faithful 
ministry and books2 and be thankful to  
reprovers and plain-dealing friends4    
,darkness is it that cherisheth deceit3 
it is the office of the light to        
manifest4 ,justly do those wretches     
perish in their hypocrisy1 who will not 
endure the light which would undeceive  
them2 but fly from a plain and powerful 
ministry1 and hate plain reproof1 and   
set themselves by excuses and cavils to 
defend their own deceit4#aed  ,direct4  
,,xxi4 ,be very diligent in the         
examining of your hearts and all your   
actions by the word of ,god1 and call   
yourselves often to a strict account4   
,deceit and guilt will not endure strict
 examination4 ,the word of ,god is quick
 and powerful1 discovering the thoughts 
and imaginations of the heart4 ,there is
 no hypocrite but might be delivered    
from his own deceits1 if by the         
assistance of an able guide1 he would   
faithfully go on in the work of         

self-trying1 without partiality or      
sloth4  ,direct4 ,,xxii4 ,live          
continually as one that is going to be  
judged at the bar of ,god1 where all    
hypocrisy will be opened and shamed1 and
 hypocrites condemned by the all-knowing
 ,god4 ,one thought of our appearing    
before the ,lord1 and of the day of his 
impartial judgment1 one would think     
should make men walk as in the light1   
and teach them to understand1 that the  
sun is not eclipsed as often as they    
wink1 nor is it night because they draw 
the curtains4 ,what a shame will it be  
to have all your dissimulation laid open
 before all the world6 ,luke xii4 #a-c1 
,beware of the leaven of the ,pharisees1
 which is hypocrisy3 for there is       
nothing covered1 which shall not be     
revealed2 neither hid1 that shall not be
 known4 ,therefore whatever ye have     
spoken in darkness shall be heard in the
 light2 and that which ye have spoken in
 the ear in closets1 shall be proclaimed
 on the house-tops4  ,direct4 ,,xxiii4  

,think not that you avoid hypocrisy by  
changing the expressions of it2 but see 
that you run not into a more subtle     
kind1 while you avoid a grosser4 ,there 
is no outward way of worshipping ,god1  
nor any opinion in religion1 so sound1  
but a hypocrite can make a cloak of it4 
,you see an ignorant1 ridiculous        
hypocrite1 such as ,bishop ,hall        
describeth in his character1 that can   
pray up to a pillar1 when his heart     
knoweth not what his tongue is doing2   
that babbleth over a few words to ,god  
while he is dressing or washing him1 and
 talking between to the standers-by2 who
 offereth to ,god the sacrifice of a    
fool1 and knoweth not that he doth evil1
 ,eccles4 v4 #b2 that serveth ,god with 
toys and antic gestures1 and saying over
 certain words which were never         
acquainted with the feeling of his      
heart1 nor scarce with his              
understanding4 ,and to avoid his        
hypocrisy1 perhaps1 you can merrily     
deride him1 and make a formal popish    

hypocrite the subject of your jests2 and
 you can yourselves1 with good          
understanding1 pour out yourselves many 
hours together in orderly and meet      
expressions of prayer3 but remember that
 many a hypocrite maketh himself a cloak
 of as good stuff as this2 and that as  
pride hath more advantage to work upon  
your greater knowledge and better parts1
 so hypocrisy is but the offspring of   
pride4 ,all this1 without a heart       
entirely devoted unto ,god1 is but a    
carcass better dressed2 as the rich have
 more curious monuments than the poor4  
,there is no outside thing1 in which a  
hypocrite may not seem excellent4       
,direct4 ,,xxiv4 ,be true to conscience1
 and hearken diligently to all it saith1
 and be often treating with it1 and     
daily conversant and well acquainted    
with it4#aee ,hypocrites bear little    
reverence to their consciences3 they    
make so often and so grossly bold with  
them1 that conscience is deposed from   
its office at the present1 and silenced 

by them1 lest it should gall them by    
preaching to them those hard sayings    
which they cannot bear3 and perhaps at  
last it is seared or bribed to take part
 with sin4 ,but usually a hypocrite hath
 a secret judge within him which        
condemneth him4 ,take heed how you use  
your conscience1 as you love your peace 
and happiness4 ,next ,christ1 it must be
 your best friend1 or your greatest     
enemy3 palliate it how you will at      
present1 if you wound it1 it will smart 
at last4 ,and it is easier to bear      
poverty1 or shame1 or torment1 than to  
bear its wounds1 ,prov4 xviii4 #ad4 #a4 
,mark the very principles and former    
judgment of your consciences2 and if    
they are changed1 know what changed     
them4 #b4 ,hearken to all the secret    
counsel and reproofs of conscience1     
especially when it speaketh oft and     
terribly2 turn it not off without a     
hearing2 yea1 know the reason of its    
very scruples and doubts4 #c4 ,when it  
is sick and disquieted1 know what the   

matter is1 ,psal4 liii4 #e1 and vomit up
 the matter that justly disquiets it1   
whatever it cost you2 and be sure you go
 to the bottom1 and do not leave the    
root behind4 #d4 ,open your consciences 
to some able1 trusty guide when it is   
necessary1 though it cost you shame4 ,an
 over-tender avoiding of such shame is  
the hypocrite's sin and folly4 ,counsel 
is safe in matters of such importance4  
#e4 ,prefer conscience before all men1  
how great soever3 none is above it but  
,god4 ,it is ,god's messenger1 when it  
is conscience indeed3 remember what it  
saith to you1 and from whom1 and for    
what end4 ,let friends1 and neighbours1 
and company1 and business1 and profit1  
and sports1 and honour stand by1 and all
 give place whilst conscience speaketh2 
for it will be a better friend to you   
than any of these1 if you use it as a   
friend4 ,it would have been better to   
,judas than his thirty pieces were4 #f4 
,yet see that it be well informed1 and  
see its commission1 for it is not above 

,god2 nor is it masterless or lawless4  
#g4 ,converse not with it only in a     
crowd1 but in secret1 ,psal4 iv4 #d4 #h4
 ,keep it awake2 and keep it among      
awakening means and company3 it will    
much sooner fall asleep in an ale-house1
 or a play-house1 or among the foolish  
and profane1 than at a lively sermon1 or
 prayers1 or reverent discourse of ,god4
 ,if ,i could but get conscience        
awakened to perform its office1 and     
preach over all this that ,i have said  
in secret1 it would ferret the hypocrite
 out of his self-deceit4 ,go1           
conscience1 and search that deceitful   
heart1 and speak to it in the name of   
,god3 ask that hypocrite whether        
conversion ever made him a new creature1
 and whether his soul and all that he   
hath be entirely devoted unto ,god8 and 
whether his hopes and treasures be laid 
up in heaven1 and his heart be there8   
and whether he subject all his worldly  
interest to the will of ,god1 and the   
interest of his soul8 and whether his   

greatest work be about his heart1 and to
 approve himself to ,god8 and whether he
 make an impartial1 diligent inquiry    
after the truth1 with a desire to       
receive it at the dearest rates8 ,tell  
him that a proud self-flattery may now  
make him justify or extenuate his sins1 
and take his formalities1 and           
lip-service1 and abuse of ,god for true 
devotion1 and hate every man that would 
detect his hypocrisy1 and convert him by
 bringing in the light2 but a light will
 shortly appear to his soul1 which he   
shall not resist4 ,and then let him     
stand to his justification if he can2   
and let him then make it good that he   
gave up himself in sincerity1           
simplicity1 and self-denial1 to his     
,god4  ,direct4 ,,xxv4 ,remember that   
hypocrisy lieth much in doubling1 and in
 a dividing heart and life3 see         
therefore that you serve ,god in        
singleness of heart1 or simplicity and  
integrity1 as being his alone4 ,think   
not of serving ,god and mammon3 a deep  

reserve at the heart for the world1     
while they seem to give up themselves in
 covenant to ,god1 is the grand         
character of a hypocrite4 ,live as those
 that have one ,lord and one ,master1   
that all power stoopeth to2 and one end 
or scope1 to which all other are but    
means2 and one work of absolute         
necessity to do2 and one kingdom to seek
 first1 and with greatest care and      
diligence to make sure of2 and that have
 your hearts and faces still one way2   
and that agree with yourselves in what  
you think1 and say1 and do4#aef ,a      
double heart and a double tongue is the 
fashion of the hypocrite1 ,psal4 xii4   
#b2 #a ,tim4 iii4 #h4 ,he hath a heart  
for the world1 and pride1 and lust1     
which must seem sometimes to be lifted  
up to ask forgiveness1 that he may sin  
with quietness and hope of salvation3   
you would not think when you see him    
drop his beads1 or lift up his hands and
 eyes1 and seem devoutly to say his     
prayers1 how lately he came from a      

tavern1 or a whore1 or a lie1 or from   
scorning at serious godliness4 ,as      
,bishop ,hall saith1 he seemeth to serve
 that ,god at church on holy-days1 whom 
he neglecteth at home2 and boweth at the
 name of ,jesus1 and sweareth profanely 
by the name of ,god4 ,remember that     
there is but one ,god1 one heaven for   
us1 one happiness1 and one way2#aeg and 
this one is of such moment1 as calls for
 all the intention and attention of our 
souls1 and is enough to satisfy us1 and 
should be enough to call us off from all
 that would divert us4 ,a divided heart 
is a false and self-deceiving heart4    
,are there two ,gods8 or is ,christ     
divided8#aeh ,while you grasp at both   
7,god and the world7 you will certainly 
lose one1 and it is like you will lose  
both4 ,to have two ,gods1 two rules1 two
 heavens1 is to have no ,god1 no true   
rule1 no heaven or happiness at all4    
,halt not therefore between two         
opinions3 if ,god be ,god1 obey him and 
love him2 if heaven be heaven1 be sure  

it be first sought4 ,but if thy belly be
 thy god1 and the world be thy heaven1  
then serve and seek them1 and make thy  
best of them4  ,direct4 ,,xxvi4 ,take   
heed of all that fleshly policy or      
craft1 and worldly wisdom1 which are    
contrary to the wisdom of the word of   
,god1 and would draw thee from the plain
 and open-heartedness which godly       
sincerity requireth4 ,let that which was
 ,paul's rejoicing be yours1 that in    
simplicity and godly sincerity1 not in  
fleshly wisdom1 you have had your       
conversation in the world1 #b ,cor4 i4  
#ab4 ,christianity renounceth not wisdom
 and honest self-preservation2 but yet  
it maketh men plain-hearted1 and haters 
of crafty1 fraudulent minds4 ,what is   
the famous hypocritical religion        
superadded to christianity and called   
popery1 but that which ,paul feared in  
his godly jealousy for the ,corinthians1
 lest as the serpent beguiled ,eve by   
his subtilty1 so their minds should be  
corrupted from the simplicity that is in

 ,christ1 #b ,cor4 xi4 #a-c4 ,a         
forsaking the christian simplicity of   
doctrine1 discipline1 worship1 and      
conversation1 is the hypocrisy of       
religion1 and of life4 ,equivocating and
 dishonest shifts and hiding1 beseem    
those that have an ill cause1 or an ill 
conscience1 or an ill master whom they  
dare not trust2 and not those that have 
so good a cause and ,god as christians  
have4  ,direct4 ,,xxvii4 ,remember how  
much of sincerity consisteth in         
seriousness1 and how much of hypocrisy  
consisteth in seeming1 and dreaming1 and
 trifling in the things of ,god and our 
salvation3 see therefore that you keep  
your souls awake1 in a sensible and     
serious frame4#aei ,read over the fifty 
considerations1 which1 in the third part
 of my ,saints' ,rest1 ,i have given to 
convince you of the necessity of being  
serious4 ,see that there be as much in  
your faith as in your creed1 and as much
 in your hearts and lives as in your    
belief4 ,remember that seeming and      

dreaming will not mortify deep-rooted   
sins1 nor conquer strong and subtle     
enemies1 nor make you acceptable to     
,god1 nor save your souls from his      
revenging justice4 ,remember what a mad 
kind of profaneness it is to jest and   
trifle about heaven and hell1 and to    
dally with the great and dreadful ,god4 
,seeing all these things shall be       
dissolved1 what manner of persons ought 
you to be in all holy conversation and  
godliness8 #b ,pet4 iii4 #aa4 ,you pray 
for an obedience answering the pattern  
of the heavenly society1 when you say1  
,thy will be done on earth as it is in  
heaven2 and will you be such hypocrites 
as to pray1 that you may imitate saints 
and angels in the purity and obedience  
of your hearts and lives1 and when you  
have done1 take up with shows1 and      
seemings1 and saying a few words1 and a 
lifeless image of that holiness which   
you never had2 yea1 and perhaps deride  
and persecute in others the very thing  
which you daily pray for4 ,o horrible   

abuse of the all-seeing ,god6 ,do you no
 more believe or fear his justice8 ,when
 the apostle saith1 ,gal4 vi4 #g1 ,be   
not deceived1 ,god is not mocked2 he    
intimateth1 that hypocrites go about to 
put a scorn on ,god by a mock religion1 
though it is not he1 but themselves1    
that will prove mocked in the end4 ,they
 offer ,god a deaf nut1 or an empty     
shell or cask1 for a sacrifice4 ,an     
hypocrite differeth from a true         
christian1 as a fencer from a soldier2  
he playeth his part very formally upon a
 stage with much applause2 but you may  
perceive that he is not in good sadness1
 by his trifling and formality1 and     
never killing any of his sins4 ,would   
men show no more of the great1          
everlasting matters of their own        
professed belief1 in any seriousness of 
affection or endeavour than most men do1
 if they were not hypocrites8 ,would    
they hate and scorn men for doing but   
that 7and part of that7 which they pray 
and profess to do themselves1 if they   

were not hypocrites8 ,woe to the world1 
because of hypocrisy6 ,woe to the carnal
 members of the church6 ,woe to idol    
shepherds1 and the seeming1 nominal1    
lifeless christians1 of what sect       
soever6 for ,god will not be mocked4    
,they are christians1 but it is with a  
mock christianity1 while their souls are
 strange to the true esteem and use of  
,christ4 ,they are believers1 but with a
 mock belief1 described ,james ii4 ,they
 believe ,god should be loved above all1
 but they love him not4 ,they believe   
that holiness is better than all the    
pleasures of sin2 yet they choose it    
not1 but hate it4#afj ,they are         
religious1 with a seeming vain religion1
 which will not so much as humble them1 
nor bridle their tongues1 ,james i4 #bf4
 ,they are wise1 with a mock wisdom2    
they are wise enough to prove their sins
 to be all lawful1 or but venial sins3  
and wise enough to cast away the        
medicine that would heal them2 and to   
confute the physician1 and to answer the

 learnedst preacher of them all1 and to 
scape salvation1 and to secure          
themselves a place in hell1 and keep    
themselves ignorant of it till they are 
there4 ,they are converted1 but with a  
mock conversion2 which leaveth them as  
carnal1 and proud1 and worldly as       
before2 being born of water but not of  
the ,spirit1 and being sensual still1   
,john iii4 #e1 #f2 ,jude #ai4 ,they     
repent1 but with a mock repentance2 they
 repent1 but they will not leave their  
sin1 nor confess and bewail it1 but hate
 reproof1 and excuse their sin4 ,they   
are honest1 but with a mock honesty2    
though they swear1 and curse1 and rail1 
and slander1 and backbite1 and scorn at 
piety itself1 yet they mean well1 and   
have honest hearts3 though they receive 
not the word with deep-rooting in their 
hearts1 but are abominable and          
disobedient1 and to every good work     
reprobate1 they are honest for all that1
 ,luke viii4 #ae2 ,tit4 i4 #af4 ,they   
love ,god above all1 though they love   

not to think or speak of him seriously1 
but hate his holiness and justice1 his  
word and holy ways and servants1 and are
 such as the ,scripture calleth haters  
of ,god2 and keep not his commandments1 
nor live to his glory4#afa ,they love   
the servants of ,god1 but they care not 
if the world were rid of them all2 and  
take them to be but a company of        
self-conceited1 troublesome fellows1 and
 as very hypocrites as themselves2 and  
the poor christians that are cruelly    
used by them1 think they are neither in 
good sadness nor in jest1 when they     
profess to love the worshippers of ,god4
 ,they love not their money1 nor lands1 
nor lusts1 with such a kind of love1 ,i 
am sure4 ,they have also always good    
desires2 but they are such mock desires 
as those in ,james ii4 #ae1 that wished 
the poor were fed1 and clothed1 and     
warmed1 but gave them nothing towards   
it3 and such good desires as the        
sluggard hath1 that lieth in bed and    
wisheth that all his work were done1    

,prov4 xxi4 #be4 ,the desire of the     
sluggard killeth him1 because his hands 
refuse to labour4 ,they pray1 but with  
mock prayers2 you would little think    
that they are speaking to the most holy 
,god1 for no less than the saving of    
their souls1 when they are more serious 
in their very games and sports4 ,they   
pray for grace1 but they cannot abide   
it2 they pray for holiness1 but they are
 resolved they will have none of it2    
they pray against their sin1 but no     
entreaty can persuade them from it4     
,they would have a mock ministry1 a mock
 discipline1 a mock church1 a mock      
sacrament1 as they make a mock          
profession1 and give ,god but a mock    
obedience2 as ,i might show you through 
all the particulars1 but for being      
tedious4 ,and all this1 because they    
have but a mock faith3 they believe not 
that ,god is in good earnest with them  
in his commands1 and threatenings1 and  
foretelling of his judgments2 as ,lot to
 his sons-in-law1 ,gen4 xix4 #ad1 ,he   

seemeth to them as one that mocked1 and 
therefore they serve him as those that  
would mock him4 ,o wretched hypocrites6 
is this agreeable to your holy          
profession8 ,you call yourselves        
christians1 and profess to believe the  
doctrine of ,christ3 is this agreeable  
to christianity1 to your creed1 to the  
ten commandments1 to the ,lord's prayer1
 and to the rest of the word of ,god8   
,had you none but the holy1 jealous ,god
 to make a mock of8 ,had you nothing    
less than religion1 and matters of      
salvation and damnation1 to play with8  
,do you serve ,god as if he were a      
child1 or an idol1 or a man of straw2   
that either knoweth not your hearts1 or 
is pleased with toys1 and compliments1  
and shows1 and saying over certain      
words1 or acting a part before him as on
 a stage8#afb ,do you know what you     
offer1 and to whom8 ,his power is       
omnipotency2 his glory is ten           
thousand-fold above that of the sun2 his
 wisdom is infinite2 millions of angels 

adore him continually2 he is thy ,king  
and ,judge2 he abhorreth hypocrites4 ,if
 thou didst but see one glimpse of his  
glory1 or the meanest of his angels1 the
 sight would awake thee from thy        
dreaming and dallying1 and frighten thee
 from thy canting and trifling into a   
serious regard of ,god and thy          
everlasting state4 ,mal4 i4 #h1 ,offer  
this now to thy governor3 will he be    
pleased with thee1 or accept thy person1
 saith the ,lord of hosts8 ,if your     
servants set before you upon your table 
the feathers instead of the fowl1 and   
the hair and wool instead of the flesh1 
and the scales instead of the fish1     
would you not think they rather mocked  
than served you8 ,how dear have some    
paid even in this life for mocking ,god1
 let the case of ,aaron's sons1 ,lev4 x4
 #a-c1 and of ,ananias and ,sapphira1   
,acts v4 inform you3 if with the        
fig-tree1 ,matt4 xxi4 #ai1 you offer    
,god leaves only instead of fruit1 you  
are nigh unto cursing1 and your end is  

to be burned4 ,do you not read what he  
saith to the church of ,laodicea1 ,rev4 
iii4 #ae1 #af1 ,i would thou wert cold  
or hot2 because thou art lukewarm1 and  
neither cold nor hot1 ,i will spue thee 
out of my mouth3 that is1 either be an  
open infidel1 or a holy1 downright1     
zealous christian3 but because thou     
callest thyself a christian1 and hast   
not the life or zeal of a christian1 but
 coverest thy wickedness and carnality  
with that holy name1 ,i will cast thee  
away as an abominable vomit4 ,it would  
make the heart of a believer ache to    
think of the hypocrisy of most that     
usurp the name of christians1 and how   
cruelly they mock themselves4 ,what a   
glory is offered them1 and they lose it 
by their dallying6 ,what a price is in  
their hands1 what mercy is offered them1
 and they lose it by their dallying6    
,what danger is before them1 and they   
will fall into it by their dallying6    
,doth not the weight of your salvation  
forbid this trifling8 ,you might better 

set the town on fire1 and make a jest of
 it1 than jest your souls into the fire 
of hell4 ,then you will find that hell  
is no jesting matter4 ,if you mock      
yourselves out of your salvation1 where 
are you then8 ,if you play with time1   
and means1 and mercy till they are gone1
 you are undone for ever4 ,o dally not  
till you are past remedy4 ,alas1 poor   
dreaming trifling hypocrites6 ,is time  
so sweet1 and life so short1 and death  
so sure and near1 and ,god so holy1     
just1 and terrible1 and heaven so       
glorious1 and hell so hot1 and both     
everlasting1 and yet will you not be in 
earnest about your work8 ,up and be     
doing1 as you are men6 and as ever you  
care what becomes of you for ever6      
,depart from iniquity1 if you will name 
the name of ,christ1 #b ,tim4 ii4 #ai4  
,let not a cheating world delude you for
 a moment1 and have the kernel1 the     
heart1 while ,god hath but the empty    
shell4 ,a mock religion will but keep up
 a mock hope1 a mock peace1 and a mock  

joy and comfort1 till ,satan have done  
his work1 and be ready to unhood you and
 open your eyes4 ,job viii4 #ac1 ,so are
 the paths of all that forget ,god2 and 
the hypocrite's hope shall perish4 ,job 
xxvii4 #h1 #i1 ,for what is the hope of 
the hypocrite1 though he hath gained1   
when ,god taketh away his soul8 ,will   
,god hear his cry when trouble cometh   
upon him8 ,job xx4 #d-g1 ,knowest thou  
not this of old1 that the triumphing of 
the wicked is short1 and the joy of the 
hypocrite but for a moment8 ,though his 
excellency mount up to the heavens1 and 
his head reach unto the clouds1 yet he  
shall perish for ever like his own dung3
 they which have seen him shall say1    
,where is he8 ,away then with           
hypocritical formality and dalliance1   
and be serious and sincere for thy soul1
 and with thy ,god4                     
,,part ,,iv4      ,directions against   
inordinate ,man-pleasing2 or that       
overvaluing     the ,favour and ,censure
 of ,man1 which is the fruit of ,pride1 

and a     great cause of ,hypocrisy2 or1
 ,directions against ,idolizing ,man4   
,as in other cases1 so in this1 iniquity
 consisteth not simply in the heart's   
neglect of ,god1 but in the preferring  
of some competitor1 and prevalence of   
some object which standeth up for an    
opposite interest4#afc ,and so the      
obeying man before ,god and against him1
 and the valuing the favour and         
approbation of man before or against the
 approbation of ,god1 and the fearing of
 man's censure or displeasure more than 
,god's1 is an idolizing man1 or setting 
him up in the place of ,god4 ,it turneth
 our chiefest observance1 and care1 and 
labour1 and pleasure1 and grief into    
this human fleshly channel1 and maketh  
all that to be but human in our hearts  
and lives1 which 7objectively7 should be
 divine4 ,which is so great and         
dangerous a sin1 partaking of so much   
impiety1 hypocrisy1 and pride1 as that  
it deserveth a special place in my      
directions1 and in all watchfulness and 

consideration to escape it4  ,as all    
other creatures1 so especially man1 must
 be regarded and valued only in a due   
subordination and subserviency to ,god4 
,if they be valued otherwise1 they are  
made his enemies1 and so are to be      
hated1#afd and are made the principal   
engine of the ruin of such as overvalue 
them4 ,see what the ,scripture saith of 
this sin3 ,isa4 ii4 #bb1 ,cease ye from 
man1 whose breath is in his nostrils3   
for wherein is he to be accounted of8   
,matt4 xxiii4 #i1 ,and call no man your 
father upon the earth2 for one is your  
,father which is in heaven4#afe ,ver4   
#h1 ,and be not ye called ,rabbi2 for   
one is your ,master1 even ,christ3 but  
he that is greatest among you shall be  
your servant4 ,jer4 xx4 #ae1 ,cursed be 
the man that trusteth in man1 and maketh
 flesh his arm4 ,psal4 cxviii4 #f1 #h1  
#i1 ,the ,lord is on my side2 ,i will   
not fear what man can do unto me4 ,it is
 better to trust in the ,lord1 than to  
put confidence in man1--yea1 in princes4

 ,job xxxii4 #ba1 #bb1 ,let me not      
accept any man's person2 neither let me 
give flattering titles unto man3 for ,i 
know not to give flattering titles2 in  
so doing my ,maker would soon take me   
away4 ,job xxi4 #d1 ,as for me1 is my   
complaint to man8 ,gal4 i4 #aj1 ,do ,i  
seek to please men8 for if ,i yet       
pleased men1 ,i should not be a servant 
of ,christ4 #a ,cor4 iv4 #c1 ,but with  
me it is a very small thing to be judged
 of you1 or of man's judgment4 ,luke    
xiv4 #bf1 ,if a man come to me1 and hate
 not his father1 and mother1 and wife1  
and children1 and brethren1 and sisters1
 yea1 and his own life also1 he cannot  
be my disciple4 ,blessed are ye when man
 shall revile you1 and persecute you1   
and shall say all manner of evil against
 you falsely for my sake4 ,rejoice1 and 
be exceeding glad3 for great is your    
reward in heaven1 ,matt4 v4 #aa1 #ab4   
,not with eye-service1 as men-pleasers1 
,eph4 vi4 #f2 ,col4 iii4 #bb4 #a ,thess4
 ii4 #d1 ,so we speak1 not as pleasing  

men but ,god1 who trieth our hearts4    
,jude #af1 ,having men's persons in     
admiration because of advantage4#aff    
,this is enough to show you what        
,scripture saith of this inordinate     
man-pleasing1 or respect to man3 and now
 ,i shall proceed to direct you to      
escape it4  ,direct4 ,i4 ,understand    
well wherein the nature of this sin     
consisteth1 that you may not run into   
the contrary extreme1 but may know which
 way to bend your opposition4 ,i shall  
therefore first show you1 how far we may
 and must please men1 and how far not4  
#a4 ,our parents1 rulers1 and superiors 
must be honoured1 obeyed1 and pleased in
 all things which they require of us1 in
 the several places of authority which  
,god hath given them over us2 and this  
must be not merely as to man1 but as to 
the officers of ,god1 from whom1 and for
 whom1 7and not against him17 they have 
all their power1 ,rom4 xiii42 ,exod4 xx4
 #ab2 ,titus iii4 #a2 #a ,pet4 ii4 #ac2 
#b ,pet4 ii4 #aj4  #b4 ,we must in      

charity1 and condescension1 and meekness
 of behaviour1 seek to please all men in
 order to their salvation4 ,we must so  
thirst for the conversion of sinners1   
that we must become all things 7lawful7 
to all men1 that we may win them4#afg   
,we must not stand upon our terms1 and  
keep at a distance from them1 but       
condescend to the lowest1 and bear the  
infirmities of the weak2 and in things  
indifferent not take the course that    
pleaseth ourselves1 but that which1 by  
pleasing him1 may edify our weak        
brother4 ,we must forbear and forgive1  
and part with our right1 and deny       
ourselves the use of our christian      
liberty1 were it as long as we live1 if 
it be necessary to the saving of our    
brethren's souls1 by removing the       
offence which hindereth them by         
prejudice4 ,we must not seek our own    
carnal ends1 but the benefit of others1 
and do them all the good we can4  #c4   
,as our neighbour is commanded to love  
us as himself1 we are bound by all      

lawful means to render ourselves amiable
 to him1 that we may help and facilitate
 this his love1 as it is more necessary 
to him than to us3 for to help him in   
obeying so great a command must needs be
 a great duty4 ,and therefore if his    
very sin possess him with prejudice     
against us1 or cause him to distaste us 
for some indifferent thing1 we must1 as 
far as we can lawfully1 remove the cause
 of his prejudice and dislike2 though he
 that hateth us for obeying ,god1 must  
not be cured by our disobeying him4 ,we 
are so far from being obliged to        
displease men by surliness and morosity1
 that we are bound to pleasing          
gentleness1 and brotherly kindness1 and 
to all that carriage which is necessary 
to cure their sinful hatred or dislike4 
#d4 ,we must not be self-conceited1 and 
prefer a weak1 unfurnished judgment of  
our own1 before the greater wisdom of   
another2 but in honour must prefer each 
other3 and the ignorant must honour the 
knowledge and parts of others that excel

 them1 and not be stiff in their own    
opinion1 nor wise in their own eyes1 nor
 undervalue another man's reasons or    
judgment2 but be glad to learn of any   
that can teach them1 in the humble      
acknowledgment of their own             
insufficiency4  #e4 ,especially we must 
reverence the judgment of our able1     
faithful teachers1 and not by pride set 
up our weaker judgment against them1 and
 resist the truth which they deliver to 
us from ,god4 ,neither must we set light
 by the censures or admonitions of the  
lawful pastors of the church3#afh when  
they are agreeable to the word and      
judgment of ,god1 they are very         
dreadful4 ,as ,tertullian saith1 ,if any
 so offend as to be banished from       
communion of prayer1 and assembly1 and  
all holy commerce1 it is a judgment     
foregoing the great judgment to come4   
,yea1 if the officers of ,christ should 
wrong you in their censures by passion  
or mistake1 while they act in their own 
charge about matters belonging to their 

cognisance and judgment1 you must       
respectfully and patiently bear the     
wrong1 so as not to dishonour and       
contemn the authority and office so     
abused4  #f4 ,if sober1 godly persons1  
that are well acquainted with us1 do    
strongly suspect us to be faulty where  
we discern it not ourselves1 it should  
make us the more suspicious and fearful3
 and if judicious persons fear you to be
 hypocrites1 and no sound christians1 by
 observing your temper and course of    
life1 it should make you search with the
 greater fear1 and not to disregard     
their judgment4 ,and if judicious       
persons1 especially ministers1 shall    
tell a poor1 fearful1 doubting          
christian1 that they verily think their 
state is safe1 it may be a great stay to
 them1 and must not be slighted as      
nothing1 though it cannot give them a   
certainty of their case4 ,thus far man's
 judgment must be valued4  #g4 ,a good  
name among men1 which is the reputation 
of our integrity1 is not to be neglected

 as a thing of nought2 for it is a mercy
 from ,god for which we must be         
thankful1 and it is a useful means to   
our successful serving and honouring    
,god4 ,and the more eminent we are1 and 
the more the honour of ,god and religion
 is joined with ours1 or the good of    
men's souls dependeth on our reputation1
 the more careful we should be of it2   
and it may be a duty sometimes to       
vindicate it by the magistrate's        
justice1 against a slander4 ,especially 
preachers 7whose success for the saving 
of their hearers depends much on their  
good name7 must not despise it4#afi  #h4
 ,the censures of the most petulant1 and
 the scorns of enemies1 are not to be   
made light of1 as they are their sins1  
which we must lament2 nor as they may   
provoke us to a more diligent search1   
and careful watchfulness over our ways4 
,thus far man's judgment is regardable4 
,but1 #a4 ,we must know how frail1 and  
erroneous1 and unconstant a thing man   
is2 and therefore not be too high in our

 expectations from man4 ,we must suppose
 that men will mistake us1 and wrong us1
 and slander us1 through ignorance1     
passion1 prejudice1 or self-interest4   
,and when this befalls us1 we must not  
account it strange and unexpected4  #b4 
,we must consider how far the enmity    
that is in lapsed man to holiness1 and  
the ignorance1 prejudice1 and passion of
 the ungodly1 will carry them to        
despise1 and scorn1 and slander all such
 as seriously and zealously serve ,god1 
and cross them in their carnal interest4
 ,and therefore1 if for the sake of     
,christ and righteousness1 we are       
accounted as the scorn and offscouring  
of all things1 and as pestilent fellows1
 and movers of sedition among the       
people1 and such as are unworthy to     
live1 and have all manner of evil spoken
 of us falsely1 it must not seem strange
 or unexpected to us1 nor cast us down1 
but we must bear it patiently1 yea1 and 
exceedingly rejoice in hope of our      
reward in heaven4#agj  #c4 ,considering 

what remnants of pride and              
self-conceitedness remain in many that  
have true grace1 and how many hypocrites
 are in the church1 whose religion      
consisteth in opinions and their several
 modes of worship2 we must expect to be 
reproached and abused by such1 as in    
opinions1 and modes1 and circumstances  
do differ from us1 and take us therefore
 as their adversaries4 ,a great deal of 
injustice1 sometimes by slanders or     
reproach1 and sometimes by greater      
violence1 must be expected1 from        
contentious professors of the same      
religion with ourselves3 especially when
 the interest of their faction or cause 
requireth it3 and especially if we bring
 any truth among them1 which seemeth new
 to them1 or crosseth the opinions which
 are there in credit1 or would be       
reformers of them in any thing that is  
amiss4  #d4 ,no men must be pleased by  
sin1 nor their favour preferred before  
the pleasing of ,god4 ,man's favour as  
against ,god1 is to be despised1 and    

their displeasure made light of4 ,if    
doing our duty will displease them1 let 
them be displeased2 we can but pity     
them4  #e4 ,we must place none of our   
happiness in the favour or approbation  
of men1 but account it as to ourselves  
to be a matter of no great moment2      
neither worth any great care or         
endeavour to obtain it1 or grief for    
losing it4 ,we must not only contemn it 
as compared to the approbation and      
favour of ,god1 but we must value it but
 as other transitory things1 in itself  
considered2 estimating it as a means to 
some higher end1 the service of ,god1   
and our own or other men's greater good3
 and further than it conduceth to some  
of these1 it must be almost indifferent 
to us what men think or say of us3 and  
the displeasure of all men1 if unjust1  
must be reckoned with our light         
afflictions4  #f4 ,one truth of ,god1   
and the smallest duty1 must be preferred
 before the pleasing and favour of all  
the men in the world4 ,though yet as a  

means to the promoting of a greater     
truth or duty1 the favour and pleasing  
of men must be preferred before the     
uttering of a lesser truth1 or doing a  
lesser good at that time3 because it is 
no duty then to do it4  #g4 ,our hearts 
are so selfish and deceitful1 naturally1
 that when we are very solicitous about 
our reputation1 we must carefully watch 
them lest self be intended1 while ,god  
is pretended4 ,and we must take special 
care1 that we be sure it be the honour  
of ,god1 and religion1 and the good of  
souls1 or some greater benefit than     
honour itself1 that we value our honour 
and reputation for4  #h4 ,man's nature  
is so prone to go too far in valuing our
 esteem with men1 that we should more   
fear lest we err on that hand1 than on  
the other1 in undervaluing it4 ,and it  
is far safer to do too little than too  
much1 in the vindicating of our own     
reputation1 whether by the magistrate's 
justice1 or by disputing1 or any        
contentious means4  #i4 ,we must not    

wholly rest on the judgment of any1     
about the state of our souls1 nor take  
their judgment of us for infallible2 but
 use their help that we may know        
ourselves4  #aj4 ,if ministers1 or      
councils called general1 do err and     
contradict the word of ,god1 we must do 
our best to discern it2 and discerning  
it1 must desert their error rather than 
the truth of ,god4 ,as ,calvin1 and     
after him ,parus on #a ,cor4 iv4 #c1    
say1 ,we must give an account of our    
doctrine to all men that require it1    
especially to ministers and councils3   
but when a faithful pastor perceiveth   
himself oppressed with unrighteous and  
perverse designs and factions1 and that 
there is no place for equity and truth1 
he ought to be careless of man's esteem1
 and appeal to ,god1 and fly to his     
tribunal4 ,and if we see ourselves      
condemned1 our cause being unpleaded1   
and judgment passed1 our cause being    
unheard1 let us lift up our minds to    
this magnanimity1 as despising men's    

judgment1 to expect with boldness the   
judgment of ,god2 and say with ,paul1   
,with me it is a small matter to be     
judged of you1 or of man's judgment2 ,i 
have one that judgeth me1 even the      
,lord4  #aa4 ,god must be enough for a  
gracious soul1 and we must know that in 
his favour is life1 and his             
loving-kindness is better than life     
itself3 and this must be our care and   
labour1 that whether living or dying we 
may be accepted of him3 and if we have  
his approbation it must satisfy us1     
though all the world condemn us4#aga    
,therefore having faithfully done our   
duty1 we must leave the matter of our   
reputation to ,god2 who1 if our ways    
please him1 can make our enemies to be  
at peace with us1 or be harmless to us  
as if they were no enemies4 ,as we must 
quietly leave it to him what measure of 
wealth we shall have1 so also what      
measure of honour we shall have4 ,it is 
our duty to love and honour1 but not to 
be beloved and honoured4  #ab4 ,the     

prophecy of our ,saviour must be still  
believed1 that the world will hate us2  
and his example must be still before our
 eyes1 who submitted to be spit upon1   
and scorned and buffeted1 and slandered 
as a traitor or usurper of the crown1   
and made himself of no reputation1 and  
endured the cross1 and despised the     
shame2 leaving us an example that we    
should follow his steps1 who did no sin1
 neither was guile found in his mouth2  
who1 when he was reviled1 reviled not   
again2 when he suffered1 he threatened  
not1 but committed all to him that      
judgeth righteously4#agb ,this is the   
usage that must be the christian's      
expectation1 and not to be well spoken  
of by all1 nor to have the applause and 
honour of the world4  #ac4 ,it is not   
only the approbation of the ignorant and
 ungodly that we must thus set light by2
 but even of the most learned and godly 
themselves1 so as to bear their censures
 as an easy burden1 when ,god is pleased
 this way to try us2 and to be satisfied

 in ,god alone1 and the expectation of  
his final judgment4#agc  ,direct4 ,,ii4 
,remember that the favour and pleasing  
of man is one of your snares1 that would
 prevail against your pleasing ,god3    
therefore watch against the danger of   
it1 as you must do against other earthly
 things4  ,direct4 ,,iii4 ,remember how 
silly a creature man is2 and that his   
favour can be no better than himself4   
,the thoughts or words of a mortal worm 
are matters of no considerable value to 
us4  ,direct4 ,,iv4 ,remember that it is
 the judgment of ,god alone1 that your  
life or death for ever doth depend upon2
 and how little you are concerned in the
 judgment of man4 #a4 ,an humbled soul1 
that hath felt what it is to have       
displeased ,god1 and what it is to be   
under his curse1 and what it is to be   
reconciled to him by the death and      
intercession of ,jesus ,christ1 is so   
taken up in seeking the favour of ,god1 
and is so troubled with every fear of   
his displeasure1 and is so delighted    

with the sense of his love1 as that he  
can scarce have while to mind so small a
 matter as the favour or displeasure of 
a man4 ,god's favour is enough for him1 
and so precious to him1 that if he find 
that he hath this1 so small a matter as 
the favour of a man will scarce be      
missed by him4  #b4 ,god only is our    
supreme ,judge1 and our governors as    
officers limited by him3 but for others1
 if they will be usurpers1 and set      
themselves in the throne of ,god1 and   
there let fly their censures upon things
 and persons which concern them not1 why
 should we seem much concerned in it8   
,if a beggar step up into a seat of     
judicature1 and there condemn one1 and  
fine another1 will you fear him1 or     
laugh at him8 ,who art thou that judgest
 another man's servant8 ,to his own     
master doth he stand or fall4 ,men may  
step up into the throne of ,god1 and    
there presume to judge others according 
to their interests and passions3 but    
,god will quickly pull them down1 and   

teach them better to know their places4 
,how like is the common censure of the  
world1 to the game of boys1 that will   
hold an assize1 and make a judge1 and   
try and condemn one another in sport6   
,and have we not a greater ,judge to    
fear8  #c4 ,it is ,god only that passeth
 the final sentence1 from whom there is 
no appeal to any other3 but from human  
judgment there lieth an appeal to       
,god4#agd ,their judgment must be judged
 of by him4 ,things shall not stand as  
now men censure them4 ,many a bad cause 
is now judged good1 through the         
multitude or greatness of those that    
favour it3 and many a good cause is now 
condemned4 ,many a one is taken as a    
malefactor because he obeyeth ,god and  
doth his duty4 ,but all these things    
must be judged over again1 by him that  
hath denounced a woe to them that call  
evil good and good evil1 that put       
darkness for light and light for        
darkness1 ,isa4 v4 #bj4 ,he that saith  
to the wicked1 ,thou art righteous1     

people shall curse him1 nations shall   
abhor him1 ,prov4 xxiv4 #bd4 ,it were   
ill with the best of the servants of    
,christ1 if the judgment of the world   
must stand1 who condemn them as fools1  
and hypocrites1 and what they list3 then
 the devil's judgment would stand4 ,but 
he is the wise man that ,god will judge 
to be wise at last2 and he only is the  
happy man that ,god calls happy4 ,the   
erring judgment of a creature is but    
like an ignorant man's writing the names
 of several things upon an apothecary's 
boxes2 if he write the names of poisons 
upon some1 and of antidotes on others1  
when there are no such things within    
them1 they are not to be estimated      
according to those names4#age ,how      
different are the names that ,god and   
the world do put upon things and persons
 now6 ,and how few now approve of that  
which ,god approveth of1 and will       
justify at last6 ,how many will ,god    
judge heterodox and wicked1 that men    
judged orthodox1 and worthy of applause6

 ,and how many will ,god judge orthodox 
and sincere1 that were called heretics  
and hypocrites by men6 ,god will not    
verify every word against his servants1 
which angry men1 or contentious         
disputants1 say against them4 ,the      
learning1 or authority1 or other        
advantages of the contenders1 may now   
bear down the reasons and reputations of
 more wise and righteous men than they1 
which ,god will restore and vindicate at
 last4 ,the names of ,luther1           
,zuinglius1 ,calvin1 and many other     
excellent servants of the ,lord1 are now
 made odious in the writings and reports
 of papists1 by their impudent lies2 but
 ,god judgeth otherwise1 with more      
righteous judgment4 ,oh what abundance  
of persons and causes will be justified 
at the dreadful day of ,god1 which the  
world condemned6 ,and how many will be  
there condemned1 that were justified by 
the world6 ,o blessed day6 most         
desirable to the just1 most terrible to 
the wicked and every hypocrite4 ,how    

many things will then be set straight1  
that now are crooked6 and how many      
innocents and saints will then have a   
resurrection of their murdered names1   
that were buried by the world in a heap 
of lies1 and their enemies never thought
 of their reviving6 ,o look to that     
final judgment of the ,lord1 and you    
will take men's censures but as the     
shaking of a leaf4  #d4 ,it is ,god only
 that hath power to execute his         
sentence1 to our happiness or misery4   
,there is one lawgiver that is able to  
save and to destroy1 ,james iv4 #ab4 ,if
 he say to us1 ,come ye blessed1 we     
shall be happy1 though devils and men   
should curse us2 for those that he      
blesseth shall be blessed4 ,if he       
condemn to hell1 the applause of the    
world will fetch no man out1 nor give   
him case4 ,a great name on earth1 or    
histories written in their applause1 or 
a gilded monument over their bones1 are 
a poor relief to damned souls4 ,and the 
barking of the wicked1 and their scorns 

on earth1 are no diminution to the joy  
or glory of the souls that shine and    
triumph with ,christ4 ,it is our ,lord  
that hath the keys of death and hell1   
,rev4 i4 #ah4 ,please him1 and you are  
sure to escape1 though the pope1 and all
 the wicked of the world1 should thunder
 out against you their most direful     
curses4 ,woe to us if the wicked could  
execute all their malicious censures6   
then how many saints would be in hell6  
,but if it be ,god that justifies us1   
how inconsiderable a matter is it1 who  
they are that condemn us1 or what be    
their pretences6 ,rom4 viii4 #cc4       
,direct4 ,v4 ,remember that the judgment
 of ungodly men1 is corrupted and       
directed by the devil2 and to be        
overruled by their censures1 or too much
 to fear them1 is to be overruled by the
 devil1 and to be afraid of his censures
 of us4 ,and will you honour him so     
much8 ,alas6 it is he that puts those   
thoughts into the minds of the ungodly1 
and those reproachful words into their  

mouths4 ,to prefer the judgment of a man
 before ,god's1 is odious enough1 though
 you did not prefer the devil's         
judgment4  ,direct4 ,,vi4 ,consider what
 a slavery you choose1 when you thus    
make yourselves the servants of every   
man1 whose censures you fear1 and whose 
approbation you are ambitious of4 #a    
,cor4 vii4 #bc1 ,ye are bought with a   
price2 be not ye the servants of men3   
that is1 do not needlessly enthral      
yourselves4 ,what a task have           
men-pleasers6 they have as many masters 
as beholders6 ,no wonder if it take them
 off from the service of ,god2 for the  
friendship of the world is enmity to    
,god2 and he that will thus be a friend 
of the world1 is an enemy to ,god1      
,james iv4 #d4 ,they cannot serve two   
masters1 ,god and the world4 ,you know  
men will condemn you1 if you be true to 
,god3 if1 therefore1 you must needs have
 the favour of men1 you must take it    
alone without ,god's favour4 ,a         
man-pleaser cannot be true to ,god1     

because he is a servant to the enemies  
of his service2 the wind of a man's     
mouth will drive him about as the chaff1
 from any duty1 and to any sin4 ,how    
servile a person is a man-pleaser6 how  
many masters hath he1 and how mean ones6
 ,it perverteth the course of your      
hearts and lives1 and turneth all from  
,god to this unprofitable way4#agf      
,direct4 ,,vii4 ,remember what a pitiful
 reward you seek4 ,verily1 saith our    
,lord1 concerning hypocrites and        
man-pleasers1 they have their reward1   
,matt4 vi4 #be4 ,o miserable reward6    
,the thought and breath of mortal men1  
instead of ,god--instead of heaven2 this
 is their reward6 ,their happiness will 
be to lie in hell1 and remember that    
they were well spoken of on earth6 and  
that once they were accounted religious1
 learned1 wise1 or honourable6 and to   
remember that they preferred this reward
 before everlasting happiness with      
,christ6 ,if this be not gain1 your     
labour is all lost1 which you lay out in

 hunting for applause4 ,if this be      
enough to spend your time for1 and to   
neglect your ,god for1 and to lose your 
souls for1 rejoice then in the          
hypocrite's reward4  ,direct4 ,,viii4   
,and remember that honour is such a     
thing as is found sooner by an honest   
contempt of it1 than by an inordinate   
affection of it1 and seeking it4 ,it is 
a shadow which goeth from you if you    
follow it1 and follows you as fast as   
you go from it4 ,whose names are now    
more honourable upon earth1 than those  
prophets1 and apostles1 and martyrs1 and
 preachers1 and holy1 mortified         
christians1 who in their days set       
lightest by the approbation of the      
world1 and were made the scorn or       
foot-ball of the times in which they    
lived8 ,those that have been satisfied  
with the approbation of their heavenly  
,father1 who saw them in secret1 have   
been rewarded by him openly4 ,it is1    
even in the eyes of rational men1 a far 
greater honour to live to ,god1 above   

worldly honour1 than to seek it4 ,and so
 much as a man is perceived to affect   
and seek it1 so much he loseth of it3   
for he is thought to need it2 and men   
perceive that he plays a low and pitiful
 game1 that is so desirous of their     
applause6 ,as they would contemn a man  
that should lick up the spittle of every
 man where he comes1 so will they       
contemn him that liveth on their        
thoughts and breath1 and honour him more
 that lives on ,god4  ,direct4 ,,ix4 ,if
 nothing else will cure this disease1 at
 least let the impossibility of pleasing
 men1 and attaining your ends1 suffice  
against so fruitless an attempt4 ,and   
here ,i shall show you how impossible it
 is1 or1 at least1 a thing which you    
cannot reasonably expect4  #a4 ,remember
 what a multitude you have to please2   
and when you have pleased some1 how many
 more will be still unpleased1 and how  
many displeased when you have done your 
best4#agg ,alas6 we are insufficient at 
once to observe all those that observe  

us and would be pleased by us4 ,you are 
like one that hath but twelve pence in  
his purse1 and a thousand beggars come  
about him for it1 and every one will be 
displeased if he have it not all4 ,if   
you resolve to give all that you have to
 the poor1 if you do it to please ,god1 
you may attain your end2 but if you do  
it to please them1 when you have pleased
 those few that you gave it to1 perhaps 
twice as many will revile or curse you1 
because they had nothing4 ,the beggar   
that speeds well will proclaim you      
liberal2 and the beggar that speeds ill 
will proclaim you niggardly and         
unmerciful2 and so you will have more to
 offend and dishonour you1 than to      
comfort you by their praise1 if that    
must be your comfort4  #b4 ,remember    
that all men are so selfish1 that their 
expectations will be higher than you are
 able to satisfy4 ,they will not        
consider your hinderances1 or           
avocations1 or what you do for others1  
but most of them look to have as much to

 themselves1 as if you had nobody else  
to mind but them4 ,many and many a time1
 when ,i have had an hour or a day to   
spend1 a multitude have every one       
expected that ,i should have spent it   
with them4 ,when ,i visit one1 there are
 ten offended that ,i am not visiting   
them at the same hour3 when ,i am       
discoursing with one1 many more are     
offended that ,i am not speaking to them
 all at once3 if those that ,i speak to 
account me courteous1 and humble1 and   
respectful1 those that ,i could not     
speak to1 or but in a word1 account me  
discourteous and morose4 ,how many have 
censured me1 because ,i have not allowed
 them the time1 which ,god and          
conscience commanded me to spend upon   
greater and more necessary work6 ,if you
 have any office to give1 or benefit to 
bestow1 which one only can have1 every  
one thinketh himself the fittest2 and   
when you have pleased one that hath it1 
you have displeased all that went       
without it1 and missed of their desires4

  #c4 ,you have abundance to please that
 are so ignorant1 unreasonable1 and     
weak1 that they take your greatest      
virtues for your faults1 and know not   
when you do well or ill2 and yet none   
more bold in censuring than those that  
least understand the things they        
censure4#agh ,many and many a time my   
own and others' sermons have been       
censured1 and openly defamed1 for that  
which never was in them1 upon the       
ignorance or heedlessness of a          
censorious hearer2 yea1 for that which  
they directly spoke against2 because    
they were not understood3 especially he 
that hath a close style1 free from      
tautology1 where every word must be     
marked by him that will not             
misunderstand1 shall frequently be      
misreported4  #d4 ,you will have many   
factious zealots to please1 who being   
strangers to the love of holiness1      
christianity1 and unity1 are ruled by   
the interest of an opinion or a sect2   
and these will never be pleased by you1 

unless you will be one of their side or 
party1 and conform yourself to their    
opinions4 ,if you be not against them1  
but set yourselves to reconcile and end 
the differences in the church1 they will
 hate you as not promoting their        
opinions1 but weakening them by some    
abhorred syncretisms4 ,as in civil1 so  
in ecclesiastical wars1 the firebrands  
cannot endure the peaceable3 if you will
 be neuters1 you shall be used as       
enemies4 ,if you be never so much for   
,christ1 and holiness1 and common truth1
 all is nothing1 unless you be also for 
them1 and their conceits4  #e4 ,most of 
the world are haters of holiness1 and   
have a serpentine enmity to the image of
 ,god1 being not renewed by the ,holy   
,ghost2 and will not be pleased with    
you1 unless you will sin against your   
,lord1 and do as they do4 #a ,pet4 iv4  
#c-e1 ,walking in lasciviousness1 lusts1
 excess of wine1 revellings1            
banquetings1 and abominable idolatries1 
wherein they think it strange that ye   

run not with them to the same excess of 
riot1 speaking evil of you2 who shall   
give account to him that is ready to    
judge the quick and the dead4 ,you must 
be counted as ,lot among the ,sodomites1
 a busy fellow that comes among them to 
make himself their judge1 and to control
 them1 if you tell them of their sin4   
,you shall be called a precise1         
hypocritical coxcomb1 7or somewhat much 
worse17 if you will not be as bad as    
they1 and if by your abstinence 7though 
you say nothing7 you seem to reprehend  
their sensuality and contempt of ,god4  
,among bedlams you must play the bedlam1
 if you will escape the fangs of their  
revilings4 ,and can you hope to please  
such men as these8  #f4 ,you shall have 
satanical ,god-haters1 and men of seared
 and desperate consciences to please1   
that are malicious and cruel1 and will  
be pleased with nothing but some horrid 
iniquity1 and the damning of your own   
souls1 and drawing others to damnation4 
,like that monster of ,milan1 that when 

he had got down his enemy1 made him     
blaspheme ,god in hope to save his life1
 and then stabbed him1 calling it a     
noble revenge1 that killed the body and 
damned the soul at once4 ,there are such
 in the world1 that will so visibly act 
the devil's part1 that they would       
debauch your consciences with the most  
horrid perjuries1 perfidiousness1 and   
impiety1 that they may triumph over your
 miserable souls4#agi ,and if you think 
it worth the wilful damning of your     
souls1 it is possible they may be       
pleased4 ,if you tell them1 we cannot   
please you1 unless we will be dishonest1
 and displease ,god1 and sin against our
 knowledge and consciences1 and hazard  
our salvation1 they will make but a jest
 of such arguments as these1 and expect 
you should venture your souls and all   
upon their opinions1 and care as little 
for ,god and your souls as they do4     
,desperate sinners are loth to go to    
hell alone2 it is a torment to them to  
see others better than themselves4 ,they

 that are cruel and unmerciful to       
themselves1 and have no pity on their   
own souls1 but will sell them for a     
whore1 or for preferment1 and honour1 or
 sensual delights1 will scarce have     
mercy on the souls of others3 ,matt4    
xxvii4 #be1 ,his blood be on us1 and on 
our children4  #g4 ,you will have       
rigorous1 captious1 uncharitable1 and   
unrighteous men to please1 who will make
 a man offender for a word1 and lay a   
snare for him that reproveth in the     
gate1 and turn aside the just for a     
thing of nought1 and watch for iniquity1
 ,isa4 xxix4 #bj1 #ba4 ,that have none  
of that charity which covereth faults1  
and interpreteth words and actions      
favourably2 nor none of that justice    
which causeth men to do as they would be
 done by1 and judge as they would be    
judged2 but judging without mercy1 are  
like to have judgment without mercy4    
,and are glad when they can find any    
matter to reproach you3 and if once they
 meet with it 7true or false7 they will 

never forget it1 but dwell as the fly on
 the ulcerated place4#ahj  #h4 ,you will
 have passionate persons to please1     
whose judgments are blinded1 and are not
 capable of being pleased4 ,like the    
sick and sore that are hurt with every  
touch2 and at last1 saith ,seneca1 with 
the very conceit that you touched them4 
,how can you please them1 when          
displeasedness is their disease1 that   
abideth within them1 at the very heart8 
#i4 ,you will find that censoriousness  
is a common vice1 and though few are    
competent judges of your actions1 as not
 being acquainted with all the case1 yet
 every one almost will be venturing to  
cast in his censure4 ,a proud1          
presumptuous understanding is a very    
common vice2 which thinks itself        
presently capable of judging1 as soon as
 it heareth but a piece of the case1 and
 is not conscious of its own            
fallibility1 though it have daily       
experience of it4 ,few are at your      
elbow1 and none in your heart1 and      

therefore know not the circumstances and
 reasons of all that you do1 nor hear   
what you have to say for yourselves2 and
 yet they will presume to censure you1  
who would have absolved you1 if they had
 but heard you speak4 ,it is rare to    
meet even with professors of greatest   
sincerity1 that are very tender and     
fearful of sinning1 in this point of    
rash1 ungrounded judging1 without       
capacity or call4  #aj4 ,you live among 
unpeaceable tattlers and tale-carriers1 
that would please others by accusing    
you4 ,who is it that hath ears that hath
 not such vermin as these earwigs busy  
at them8 except here and there an       
upright man1 whose angry countenance    
hath still driven away such backbiting  
tongues4 ,and all shall be said behind  
your backs1 when you are uncapable of   
answering for yourselves4 ,and if it be 
a man that the hearers think well of1   
that accuseth or backbiteth you1 they   
think it lawful then to believe them3   
and most that are their friends1 and of 

their party1 and for their interest1    
shall be sure to be thought so honest as
 to be credible4 ,and it is not strange1
 for a learned1 ingenious1 yea1 a godly 
person to be too forward in uttering1   
from the mouth of others1 an evil       
report2 and then the hearer thinks he is
 fully justified for believing it1 and  
reporting it again to others4 ,david    
himself by the temptation of a ,ziba1 is
 drawn to wrong ,mephibosheth1 the son  
of his great deserving friend1 #b ,sam4 
xvi4 #c1 #d4 ,no wonder then if ,saul do
 hearken to a ,doeg1 to the wrong of    
,david1 and murder of the priests4      
,prov4 xviii4 #h1 ,the words of a       
tale-bearer are as wounds4 ,prov4 xxvi4 
#bj1 ,where no wood is1 the fire goeth  
out3 so where there is no tale-bearer   
the strife ceaseth4 ,and when these are 
still near men1 and you far off1 it is  
easy for them to continue the most      
odious representation of the most       
laudable person's actions in the world4 
#aa4 ,the imperfection of all men's     

understandings and godliness is so      
great1 that the differences of judgment 
that are among the best1 will tend to   
the injury and undervaluing of their    
brethren4 ,one is confident that his way
 is right1 and another is confident of  
the contrary3 and to how great          
contendings and injuries such           
differences may proceed1 he that knoweth
 not in this age1 shall not know for    
me4#aha ,we need not go to ,paul and    
,barnabas for an instance 7that was a   
far lighter case72 nor to ,epiphanius1  
,hierom1 and ,chrysostom2 nor to those  
ages and tragedies of contending        
bishops1 that in the eastern and western
 churches have been before us3 every one
 thinking his cause so plain1 as to     
justify himself1 in all that he saith   
and doth against those that presume to  
differ from him4 ,and surely you may    
well expect some displeasure1 even from 
good and learned men1 when the church   
have felt such dreadful concussions1 and
 bleedeth to this day1 by so horrid     

divisions1 through the remnants of that 
pride and ignorance which her reverend  
guides have still been guilty of4#ahb   
#ab4 ,you have men of great mutability  
to please2 that one hour may be ready to
 worship you as gods1 and the next to   
stone you1 or account you as devils1 as 
they did by ,paul1 and ,christ himself4 
,what a weathercock is the mind of man6 
especially of the vulgar and the        
temporizers6 ,when you have spent all   
your days in building your reputation on
 this sand1 one blast of wind or storm  
at last1 doth tumble it down1 and all   
your cost and labour are lost4 ,serve   
men as submissively and carefully as you
 can2 and after all1 some accident or   
failing of their unrighteous            
expectations1 may make all that ever you
 did forgotten1 and turn you out of the 
world with ,wolsey's groans1 ,if ,i had 
served ,god as faithfully as man1 ,i had
 been better rewarded1 and not forsaken 
in my distress4 ,how many have fallen by
 the hands or frowns of those whose     

favour they had dearly purchased1       
perhaps at the price of their salvation6
 ,if ever you put such confidence in a  
friend1 as not to consider that it is   
possible he may one day prove your      
enemy1 you know not man2 and may perhaps
 be better taught to know him1 to your  
cost4  #ac4 ,every man living shall     
unavoidably be engaged by ,god himself1 
in some duties which are very liable to 
misconstruction1 and will have an       
outside and appearance of evil1 to the  
offence of those that know not all the  
inside and circumstances4 ,and hence it 
comes to pass1 that a great part of     
history is little worthy of regard2     
because the actions of public persons   
are discerned but by the halves by most 
that write of them4 ,they write most by 
hearsay2 or know but the outside and    
seemings of things1 and not the spirit1 
and life1 and reality of the case4 ,men 
have not the choosing of their own      
duties1 but ,god maketh them by his law 
and providence3 and it pleaseth him oft 

to try his servants in this kind3 many  
of the circumstances of their actions   
shall remain unknown to men1 that would 
justify them if they knew them1 and     
account them as notorious1 scandalous   
persons1 because they know them not4    
,how like to evil was the ,israelites'  
taking the goods of the ,egyptians6 and 
how likely to lay them open to their    
censure6 ,so was ,abraham's attempt to  
sacrifice his son3 and so was ,david's  
eating the shew-bread1 and dancing      
almost naked before the ark2 ,christ's  
eating and drinking with publicans and  
sinners2 ,paul's circumcising ,timothy1 
and purifying in the temple2 with       
abundance such like1 which fall out in  
the life of every christian4 ,no wonder 
if ,joseph thought once of putting ,mary
 away1 till he knew the evidence of her 
miraculous conception2 and how liable   
was she to censure1 by those that knew  
it not6 ,oh1 therefore1 how vain is the 
judgment of man6 ,and how contrary is it
 frequently to the truth6 ,and with what

 caution must history be read6 ,and oh  
how desirable is the great day of ,god1 
when all human censure shall be justly  
censured6  #ad4 ,the perverseness of    
many is so great1 that they require     
contradictions and impossibilities of   
you1 to tell you that they are resolved 
never to be pleased by you4 ,if ,john   
use fasting1 they say1 he hath a devil3 
if ,christ come eating and drinking1    
they say1 ,behold a gluttonous person1  
and a wine-bibber1 a friend of publicans
 and sinners1 ,matt4 xi4 #ah1 #ai4 ,if  
your judgment and practice be           
conformable to superiors1 especially if 
they have admitted of a change1 you     
shall be judged mere knaves and         
temporizers3 if they are not1 you shall 
be judged disobedient1 refractory1 and  
seditious4 ,if you speak fair and       
pleasingly1 they will call you          
flatterers and dissemblers3 if you speak
 more freely1 though in a necessary     
case1 they will say you rail4 ,if ,i    
accept of preferment1 they will say1 ,i 

am ambitious1 proud1 and worldly3 if ,i 
refuse it1 7how modestly soever17 they  
will say1 ,i am discontented1 and have  
seditious designs4 ,if ,i preach not    
when ,i am forbidden1 ,i shall be       
accused as forsaking the calling ,i     
undertook1 and obeying man against ,god3
 if ,i do preach1 ,i shall be accounted 
disobedient and seditious4 ,if a friend 
or kinsman desire me to help him to some
 place or preferment which he is not fit
 for1 or which would tend to another's  
wrong2 if ,i should grant his desire1 ,i
 shall be taken for dishonest1 that by  
partiality wrong another2 if ,i deny it 
him1 ,i shall be called unnatural or    
unfriendly1 and worse than an infidel4  
,if ,i give to the poor as long as ,i   
have it1 ,i shall be censured for       
ceasing when ,i have no more3 they that 
know not whether you have it to give or 
not1 will be displeased if you do not2  
and if many years you should maintain   
them freely1 it is all as nothing as    
soon as you cease1 either because your  

stock is spent1 or because some other is
 made the necessary object of your      
charity4 ,if you be wronged in your     
estate1 if you go to law1 they will say1
 you are contentious2 if you let go your
 estate to avoid contention1 they will  
say1 you are silly fools or idiots4 ,if 
you do any good works of charity to the 
knowledge of men1 they will say1 you are
 hypocrites1 and do it for applause2 if 
you do it secretly1 that no one know of 
it1 they will say1 you are covetous1 and
 have no good works1 and though you make
 a greater profession of religion1 you  
do no good2 and others shall be censured
 so also for your sakes4 ,if you be     
pleasant and merry1 they will censure   
you as light and vain3 if you be more   
grave and sad1 they will say1 you are   
melancholy or discontent4 ,in a word1   
whatever you do1 be sure by some it will
 be condemned2 and do or not do1 speak  
or be silent1 you shall certainly       
displease1 and never escape the censures
 of the world4  #ae4 ,there is among men

 so great a contrariety of judgments1   
and dispositions1 and interests1 that   
they will never agree among themselves2 
and if you please one1 the rest will be 
thereby displeased4#ahc ,he that you    
please is an enemy to another2 and      
therefore you displease his enemy by    
pleasing him4 ,sometimes1 state         
differences divide kingdoms into        
parties1 and one party will be          
displeased with you if you be of the    
other1 and both if you are neuters1 or  
dislike them both2 and each party think 
their cause will justify any accusations
 they can charge you with1 or odious    
titles they can give you1 if not any    
sufferings they can bring upon you4     
,church differences and sects have been 
found in all ages1 and you cannot be of 
the opinion of every party2 when the    
world aboundeth with such variety of    
conceits1 you cannot be of all at once4 
,and if you be of one party1 you must   
displease the rest2 if you are of one   
side in controverted opinions1 the other

 side accounteth you erroneous3 and how 
far will the supposed interest of their 
cause and party carry them6 ,one half of
 the christian world1 at this day1      
condemneth the other half as            
schismatical at least1 the other half   
doing the like for them4 ,and can you be
 papists1 and protestants1 and ,greeks1 
and every thing8 ,if not1 you must      
displease as many as you please4 ,yea1  
more2 if mutable men shall change never 
so oft1 they will expect that you change
 as fast as they1 and whatever their    
contrary interests require1 you must    
follow them in2 one year you must swear1
 and another you must unswear all again3
 whatever cause or action they engage   
in1 be it never so devilish1 you must   
approve of it and countenance it1 and   
all that they do you must say is well   
done4 ,in a word1 you must teach your   
tongue to say or swear any thing1 and   
you must sell your innocency1 and hire  
out your consciences wholly to their    
service1 or you cannot please them4     

,micaiah must say with the rest of the  
prophets1 ,go1 and prosper1 or else he  
will be hated1 as not prophesying good  
of ,ahab1 but evil1 #a ,kings xxii4 #h4 
,and how can you serve all interests at 
once8 ,it seems the providence of ,god  
hath1 as of purpose1 wheeled about the  
affairs of the world1 to try and shame  
man-pleasers and temporizers in the     
sight of the sun4 ,it is evident then1  
that if you will please all you must at 
once both speak and be silent1 and      
verify contradictions1 and be in many   
places at once1 and be of all men's     
minds1 and for all men's way4 ,for my   
part1 ,i mean to see the world a little 
better agreed among themselves1 before  
,i will make it my ambition to please   
them4 ,if you can reconcile all their   
opinions1 and interests1 and            
complexions1 and dispositions1 and make 
them all of one mind and will1 then hope
 to please them4  #af4 ,if you excel in 
any one virtue or duty1 even that shall 
not excuse you from the contrary        

defamation1 so unreasonable are         
malicious men4 ,nothing in the world can
 secure you from censorious1 slanderous 
tongues4#ahd ,the perfect holiness of   
,jesus ,christ could not secure him from
 being called a gluttonous person and a 
wine-bibber1 and a friend of publicans  
and sinners4 ,his wonderful contempt of 
worldly dignities and honours1 and his  
subjection to ,csar1 could not secure   
him from being slandered and crucified  
as ,csar's enemy4 ,the great piety of   
the ancient christians excused them not 
from the vulgar calumny1 that they met  
together for filthiness in the dark2 nor
 from the cry of the rabble1 ,tollite   
impios1 ,away with the ungodly1 because 
they were against the worshipping of    
idols4 ,i have known those that have    
given all that ever they had to the poor
 except their food and necessaries1 and 
yet 7though it was to a considerable    
value7 have been reproached as          
unmerciful1 by those that have not had  
what they expected4 ,many a one hath    

been defamed with scandalous rumours of 
uncleanness1 that have lived in         
untainted chastity all their lives4 ,the
 most eminent saints have been defamed  
as guilty of the most horrid crimes1    
which never entered into their thoughts4
 ,the principal thing that ever ,i bent 
my studies and care about1 hath been the
 reconciling1 unity1 and peace of       
christians1 and against unpeaceableness1
 uncharitableness1 turbulency1 and      
division2 and yet some have been found1 
whose interest and malice have commanded
 them to charge me with that very sin1  
which ,i have spent my days1 my zeal1   
and study against4 ,how oft have        
contrary factions charged me with       
perfectly contrary accusations6 ,i can  
scarce remember the thing that ,i can do
 in all the world1 that some will not be
 offended at2 nor the duty so great and 
clear1 that some will not call my sin2  
nor the self-denial so great1 7to the   
hazard of my life17 which hath not been 
called self-seeking1 or something clean 

contrary to what it was indeed4 ,instead
 therefore of serving and pleasing this 
malicious1 unrighteous world1 ,i contemn
 their blind and unjust censures1 and   
appeal to the most righteous ,god4#ahe  
#ag4 ,if you have a design for a name of
 honour when you are dead1 consider what
 power a prevailing faction may have to 
corrupt the history of your life1 and   
represent you to posterity perfectly    
contrary to what you are2 and how       
impossible it is for posterity to know  
whose history is the product of         
malicious1 shameless lies1 and whose is 
the narrative of impartial truth4 ,what 
contrary histories are there of         
particular persons and actions written  
by men of the same religion3 as of ,pope
 ,gregory ,,vii4 and the emperors that  
contended with him2 and about ,pope     
,joan1 and many the like cases1 where   
you may read scores of historians on one
 side and on the other4#ahf  #ah4       
,remember that the holiest saints or    
apostles could never please the world1  

nor escape their censures1 slanders1 and
 cruelties2 no1 nor ,jesus ,christ      
himself4 ,and can you think by honest   
means to please them better than ,christ
 and all his saints have done8 ,you have
 not the wisdom that ,christ had to     
please men1 and to avoid offence4 ,you  
have not the perfect innocency and      
unblamableness that ,christ had2 you    
cannot heal their sicknesses and        
infirmities1 and do that good to them to
 please and win them1 as ,jesus ,christ 
did2 you cannot convince them1 and      
constrain them to reverence you by      
manifold miracles1 as ,jesus ,christ    
did4 ,can you imitate such an excellent 
pattern as is set you by the holy1      
patient1 charitable1 unwearied apostle  
,paul8 ,acts xx42 #a ,cor4 iv4 ix42 #b  
,cor4 iv4 v4 vi4 x4 xi4 xii4 ,if you    
cannot1 how can you please them that    
would not be pleased by such unimitable 
works of love and power8 ,the more ,paul
 loved some of his hearers1 the less he 
was beloved1 #b ,cor4 xii4 #ae4 ,they   

used him as an enemy for telling them   
the truth1 ,gal4 iv4 #af4 ,though he    
became all things to all men1 he could  
save but some1 nor please but some1 #a  
,cor4 ix4 #bb4 ,and what are you that   
you should better please them8  #ai4    
,godliness1 virtue1 and honesty itself  
will not please the world1 and therefore
 you cannot hope to please them by that 
which is not pleasing to them4 ,will men
 be pleased by that which they hate8 and
 by the actions which they think accuse 
them and condemn them8 ,and if you will 
be ungodly and vicious to please them1  
you sell your souls1 your conscience1   
and your ,god1 to please them4 ,god and 
they are not pleased with the same ways4
 ,and which do you think should first be
 pleased8 ,if you displease him for     
their favour1 you will buy it dear4#ahg 
#bj4 ,they are not pleased with ,god    
himself2 yea1 no man doth displease so  
many and so much as he4 ,and can you do 
more than ,god to please them8 or can   
you deserve their favour more than he8  

,they are daily displeased with his     
works of providence3 one would have     
rain1 when another would have none2 one 
would have the winds to serve his       
voyage1 and another would have them in a
 contrary end2 one party is displeased1 
because another is pleased and exalted2 
every enemy would have his cause        
succeed1 and the victory to be his2     
every contender would have all go on his
 side4 ,god must be ruled by them1 and  
fit himself to the interest of the most 
unjust1 and to the will of the most     
vicious1 and do as they would have him1 
and be a servant to their lusts1 or they
 will not be pleased with him4 ,and his 
holy nature1 and his holy word1 and holy
 ways1 displease them more than his     
ordinary providence4 ,they are          
displeased that his word is so precise  
and strict1 and that he commandeth them 
so holy and so strict a life1 and that  
he threateneth all the ungodly with     
damnation3 he must alter his laws1 and  
make them more loose1 and fit them to   

their fleshly interest and lusts1 and   
speak as they would have him1 without   
any difficulties1 before they will be   
pleased with them 7unless he alter their
 minds and hearts74 ,and how do you     
think they will be pleased with him at  
last1 when he fulfils his threatenings8 
when he killeth them1 and turneth their 
bodies to dust1 and their guilty souls  
to torment and despair8  #ba4 ,how can  
you please men that cannot please       
themselves8 ,their own desire and choice
 will please them but a little while4   
,like children1 they are soon weary of  
that which they cried for3 they must    
needs have it1 and when they have it1 it
 is naught1 and cast away2 they are     
neither pleased with it1 nor without it4
 ,they are like sick persons that long  
for every meat or drink they think of1  
and when they have it1 they cannot get  
it down2 for the sickness is still      
within them that causeth their          
displeasure4 ,how many do trouble and   
torment themselves by their passions and

 folly from day to day6 and can you     
please such self-displeasers8  ,how can 
you please all others1 when you cannot  
please yourselves8 ,if you are persons  
fearing ,god1 and feel the burden of    
your sins1 and have life enough to be   
sensible of your diseases1 ,i dare say  
there are none in the world so          
displeasing to you1 as you are to       
yourselves4 ,you carry that about you1  
and feel that within you1 which         
displeaseth you more than all the       
enemies you have in the world4 ,your    
passions and corruptions1 your want of  
love to ,god1 and your strangeness to   
him and the life to come1 the daily     
faultiness of your duties and your      
lives1 are your daily burden1 and       
displease you most4 ,and if you be not  
able1 and wise1 and good enough to      
please yourselves1 can you be able1 and 
wise1 and good enough to please the     
world8 ,as your sins are nearest to     
yourselves1 so are your graces2 and as  
you know more evil by yourselves than   

others know1 so you know more good by   
yourselves4 ,that little fire will not  
warm all the room1 which will not warm  
the hearth it lieth on4  ,direct4 ,x4   
,remember what a life of unquietness and
 continual vexation you choose1 if you  
place your peace or happiness in the    
good will or word of man4#ahh ,for      
having showed you how impossible a task 
you undertake1 it must needs follow that
 the pursuit of it must be a life of    
torment4 ,to engage yourselves in so    
great cares1 and be sure to be          
disappointed2 to make that your end1    
which you cannot attain2 to find that   
you labour in vain1 and daily meet with 
displeasure instead of the favour you   
expected2 must needs be a very grievous 
life4 ,you are like one that dwelleth on
 the top of a mountain1 and yet cannot  
endure the wind to blow upon him2 or    
like him that dwelleth in a wood1 and   
yet is afraid of the shaking of a leaf4 
,you dwell among a world of ulcerated1  
selfish1 contradictory1 mutable1        

unpleasable minds1 and yet you cannot   
endure their displeasure4 ,are you      
magistrates8 ,the people will murmur at 
you2 and those that are most incompetent
 and uncapable will be the forwardest to
 censure you1 and think that they could 
govern much better than you4 ,those that
 bear the necessary burdens of the      
common safety and defence1 will say that
 you oppress them2 and the malefactors  
that are punished1 will say you deal    
unmercifully by them2 and those that    
have a cause never so unjust1 will say  
you wrong them1 if it go not on their   
side4#ahi ,are you pastors and teachers8
 ,you will seem too rough to one1 and   
too smooth to another2 yea1 too rough to
 the same man when by reproof or censure
 you correct his faults1 who censureth  
you as too smooth and a friend to       
sinners1 when you are to deal in the    
cause of others4 ,no sermon that you    
preach is like to be pleasing to all    
your hearers2 nor any of your           
ministerial works4#aij ,are you lawyers8

 ,the clients that lost their cause1    
behind your backs will call you         
unconscionable1 and say you betrayed    
them2 and those that prevailed1 will    
call you covetous1 and tell how much    
money you took of them1 and how little  
you did for it3 so that it is no wonder 
that among the vulgar your profession is
 the matter of their reproach4 ,are you 
physicians8 ,you will be accused as     
guilty of the death of many that die2   
and as covetous takers of their money   
whether the patient die or live2 for    
this is the common talk of the vulgar1  
except with some few with whom your care
 has much succeeded4 ,are you tradesmen8
 ,most men that buy of you are so       
selfish1 that except you will beggar    
yourselves1 they will say you deceive   
them1 and deal unconscionably and sell  
too dear3 little do they mind the       
necessary maintenance of your families1 
nor care whether you live or gain by    
your trading2 but if you will wrong     
yourselves to sell them a good          

penny-worth1 they will say you are very 
honest men3 and yet when you are broken1
 they will accuse you of imprudence1 and
 defrauding your creditors4 ,you must   
buy dear and sell cheap1 and live by the
 loss1 or else displease4#aia  ,direct4 
,,xi4 ,remember still that the pleasing 
of ,god is your business in the world1  
and that in pleasing him your souls may 
have safety1 rest1 and full content1    
though all the world should be          
displeased with you4#aib ,god is enough 
for you2 and his approbation and favour 
is your portion and reward4 ,how sweet  
and safe is the life of the sincere and 
upright ones1 that study more to be good
 than to seem good1 and think if ,god   
accept them that they have enough6 ,o   
what a mercy is an upright heart6 which 
renounceth the world1 and all therein   
that stands in competition with his     
,god2 and taketh ,god for his ,god      
indeed1 even for his ,lord1 his ,judge1 
his ,portion1 and his ,all3 who in      
temptation remembereth the eye of ,god1 

and in all his duty is provoked and     
ruled by the will and pleasure of his   
,judge2 and regardeth the eye and       
thoughts of man1 but as he would do the 
presence of a bird or beast1 unless as  
piety1 justice1 or charity1 require him 
to have respect to man1 in due          
subordination to ,god3 who when men     
applaud him as a person of excellent    
holiness and goodness1 is fearful and   
solicitous lest the all-knowing ,god    
should think otherwise of him than his  
applauders3 and under all the censures1 
reproaches1 and slanders of man1 yea1   
7though through temptation good men     
should thus use him17 can live in peace 
upon the approbation of his ,god alone2 
and can rejoice in his justification by 
his righteous ,judge and gracious       
,redeemer1 though the inconsiderable    
censures of men condemn him4#aic ,verily
 ,i cannot apprehend1 how any other man 
but this can live a life of true and    
solid peace and joy4 ,if ,god's         
approbation and favour quiet you not1   

nothing can rationally quiet you4 ,if   
the pleasing of him do not satisfy you1 
though men1 though good men1 though all 
men should be displeased with you1 ,i   
know not how or when you will be        
satisfied4 ,yea1 if you be above the    
censures and displeasure of the profane1
 and not also of the godly1 7when ,god  
will permit them1 as ,job's wife and    
friends1 to be your trial17 it will not 
suffice to an even1 contented1 quiet    
life4 ,and here consider1  #a4 ,if you  
seek first to please ,god and are       
satisfied therein1 you have but one to  
please instead of multitudes2 and a     
multitude of masters are hardlier       
pleased than one4#aid #b4 ,and it is one
 that putteth you upon nothing that is  
unreasonable1 for quantity or quality4  
#c4 ,and one that is perfectly wise and 
good1 not liable to misunderstand your  
case and actions4 #d4 ,and one that is  
most holy1 and is not pleased in        
iniquity or dishonesty4 #e4 ,and he is  
one that is impartial and most just1 and

 is no respecter of persons1 ,acts x4   
#cd4 #f4 ,and he is one that is a       
competent judge1 that hath fitness and  
authority1 and is acquainted with your  
hearts1 and every circumstance and      
reason of your actions4 #g4 ,and he is  
one that perfectly agreeth with himself1
 and putteth you not upon contradictions
 or impossibilities4 #h4 ,and he is one 
that is constant and unchangeable2 and  
is not pleased with one thing to-day1   
and another contrary to-morrow2 nor with
 one person this year1 whom he will be  
weary of the next4 #i4 ,and he is one   
that is merciful1 and requireth you not 
to hurt yourselves to please him3 nay1  
he is pleased with nothing of thine but 
that which tendeth to thy happiness1 and
 displeased with nothing but that which 
hurts thyself or others2 as a father    
that is displeased with his children    
when they defile or hurt themselves4    
#aj4 ,he is gentle1 though just1 in his 
censures of thee2 judging truly1 but not
 with unjust rigour1 nor making your    

actions worse than they are4 #aa4 ,he is
 one that is not subject to the passions
 of men1 which blind their minds1 and   
carry them to injustice4 #ab4 ,he is one
 that will not be moved by tale-bearers1
 whisperers1 or false accusers1 nor can 
be perverted by any misinformation4     
,consider also the benefits of taking up
 with the pleasing of ,god4 #a4 ,the    
pleasing of him is your happiness       
itself2 the matter of pure1 and full1   
and constant comfort1 which you may have
 continually at hand1 and no man can    
take from you4 ,get this1 and you have  
the end of man2 nothing can be added to 
it1 but the perfection of the same1     
which is heaven itself4  #b4 ,what      
abundance of disappointments and        
vexations will you escape1 which tear   
the very hearts of man-pleasers1 and    
fill their lives with unprofitable      
sorrows6  #c4 ,it will guide and order  
your cares1 and desires1 and thoughts1  
and labours to their right and proper   
end2 and prevent the perverting of them1

 and spending them in sin and vanity on 
the creature4  #d4 ,it will make your   
lives not only to be divine1 but this   
divine life to be sweet and easy1 while 
you set light by human censures which   
would create you prejudice and          
difficulties4 ,when others glory in wit1
 and wealth1 and strength1 you would    
glory in this1 that you know the ,lord1 
,jer4 ix4 #bc1 #bd4  #e4 ,as ,god is    
above man1 thy heart and life is highly 
ennobled by having so much respect to   
,god1 and rejecting inordinate respect  
to man3 this is indeed to walk with     
,god4  #f4 ,the sum of all graces is    
contained in this sincere desire to     
please thy ,god1 and contentedness in   
this so far as thou findest it attained4
 ,here is faith1 and humility1 and love1
 and holy desire1 and trust1 and the    
fear of ,god concentred4 ,you sanctify  
the ,lord of hosts himself1 and make him
 your fear1 and dread1 and sanctuary1   
,isa4 viii4 #ac1 #ad4  #g4 ,if human    
approbation be good for you and worth   

your having1 this is the best way to it2
 for ,god hath the disposal of it4 ,if a
 man's ways please the ,lord1 he maketh 
even his enemies to be at peace with    
him1 ,prov4 xvi4 #g4 ,appeasing their   
wrath1 or restraining them from intended
 evil1 or doing us good by that which   
they intend for hurt4  ,sidenote3       
,signs4  ,see therefore that you live   
upon ,god's approbation as that which   
you chiefly seek1 and will suffice you3 
which you may discover by these signs4  
#a4 ,you will be most careful to        
understand the ,scripture1 to know what 
doth please and displease ,god4 #b4 ,you
 will be more careful in the doing of   
every duty1 to fit it to the pleasing of
 ,god than men4 #c4 ,you will look to   
your hearts1 and not only to your       
actions2 to your ends1 and thoughts1 and
 the inward manner and degree4 #d4 ,you 
will look to secret duties as well as   
public1 and to that which men see not1  
as well as unto that which they see4 #e4
 ,you will reverence your consciences1  

and have much to do with them1 and will 
not slight them3 when they tell you of  
,god's displeasure1 it will disquiet    
you2 when they tell you of his          
approbation1 it will comfort you4 #f4   
,your pleasing men will be charitable   
for their good1 and pious in order to   
the pleasing of ,god1 and not proud and 
ambitious for your honour with them1 nor
 impious against the pleasing of ,god4  
#g4 ,whether men be pleased or          
displeased1 or how they judge of you1 or
 what they call you1 will seem a small  
matter to you1 as their own interest1 in
 comparison of ,god's judgment4 ,you    
live not on them4 ,you can bear their   
displeasure1 censures1 and reproaches1  
if ,god be but pleased4 ,these will be  
your evidences4#aie                     
,,part ,v4              ,directions     
against ,pride1 and for ,humility4#aif  
,pride1 being reputed the great sin of  
the devil1 by which he fell1 is1 in the 
name and general notion of it1 infamous 
and odious with almost all2 but the     

nature of it is so much unknown1 and the
 sin so undiscerned by the most1 that it
 is commonly cherished while it is      
commonly spoke against4 ,therefore the  
chief directions for the conquering of  
it1 are those that are for the full     
discovery of it2 for when it is seen it 
is shamed1 and to shame it is to destroy
 it4  ,direct4 ,i4 ,understand aright   
the nature of pride1 that you may       
neither ignorantly retain it1 nor oppose
 your duty as supposed to be pride4     
,here ,i shall tell you1 #a4 ,what pride
 is1 and what commandment it is against2
 and what humility is1 which is its     
contrary4 #b4 ,some seemings or         
appearances like pride1 which may make  
men censured as proud for that which is 
not pride4 #c4 ,the counterfeits of     
humility1 which may make a proud man    
seem to himself or others to be humble4 
,sidenote3 ,pride what4  ,i4 ,pride is  
an inordinate self-exalting1 or a       
lifting up ourselves above the state or 
degree appointed us4 ,it is called 1    

because it is an appearing to ourselves1
 and a desire to appear to others1 above
 what we are1 or above others of our    
quality4 ,it is a branch of selfishness1
 and containeth man-pleasing as before  
described1 and produceth hypocrisy1 and 
is its original and life4 ,it containeth
 in it these following acts or parts3   
#a4 ,a will to be higher or greater than
 ,god would have us be4 #b4 ,an         
overvaluing of ourselves1 or esteeming  
ourselves to be greater1 wiser1 or      
better than indeed we are4 #c4 ,a desire
 that others should think of us1 and    
speak of us1 and use us1 as greater1 or 
wiser1 or better than we are4 #d4 ,an   
endeavour or seeking to rise above our  
appointed place1 or to be overvalued by 
others4 #e4 ,an ostentation of our      
inordinate self-esteem in outward signs 
of speech or action4 ,every one of these
 is an act of pride4 ,the three first   
are the inward acts of it in the mind   
and will1 and the two last are its      
external acts4  ,sidenote3 ,against what

 commandment4  ,as the love of ,god and 
man are the comprehensive duties of the 
decalogue1 expressed most in the first  
and last commandment1 but yet extending 
themselves to all the rest2 so          
selfishness and pride 7which is a       
principal part of it7 are the opposite  
sins1 forbidden principally in the first
 and last commandment1 as contrary to   
the love of ,god and man1 but so as it  
is contrary to the rest4 ,they are sins 
against the very relation itself1 that  
,god and man do stand in to us1 and not 
only against a particular law3 they are 
against the very constitution of the    
kingdom of ,god1 and not only against   
the administration3 it is treason or    
idolatry against ,god1 and a setting up 
ourselves in some part of his           
prerogative3 and it is a monstrous      
exuberancy in the body1 and a rising of 
one member above and so against the     
rest1 either superiors 7and so against  
the fifth command7 or equals 7against   
the rest74  ,sidenote3 ,humility what4  

,humility is contrary to pride2 and     
therefore consisteth1 #a4 ,in a         
contentedness with that degree and state
 which ,god hath assigned us4 #b4 ,in   
mean thoughts of ourselves1 esteeming   
ourselves no greater1 wiser1 or better  
than we are4 #c4 ,in a willingness and  
desire that others should not think of  
us1 or speak of us1 or use us1 as       
greater1 or wiser1 or better than we    
are2 that they should give us no more   
honour1 praise1 or love than is our due2
 the redundancy being but a deceit or   
lie1 and an abuse of us and them4 #d4   
,in the avoiding of all inordinate      
aspiring endeavours1 and a contented    
exercise of our assigned offices1 and   
doing the meanest works of our own      
places4 #e4 ,in the avoiding of all     
ostentation or appearance of that       
greatness1 wisdom1 or goodness which we 
have not2 and fitting our speeches1     
apparel1 provisions1 furniture1 and all 
our deportment and behaviour to the     
meanness of our parts1 and place1 and   

worth4 ,this is the very nature of      
humility4 ,the more particular signs ,i 
shall open afterwards4  ,sidenote3 ,the 
inward seemings of pride that are not   
it4  ,,ii4 ,pride1 lying in the heart1  
is oft misjudged of by others1 that see 
but the outward appearances1 and        
sometimes by the person himself1 that   
understandeth not the nature of it4 ,the
 inward appearances that are mistaken   
for pride1 and are not it1 are such as  
these3 #a4 ,when a man in power and     
government hath a spirit suitable to his
 place and work3 this is not pride1 but 
virtue4 #b4 ,when natural strength and  
vigour of spirits expelleth             
pusillanimity2 especially when faith1   
beholding ,god1 expelleth all inordinate
 respect to men1 and fear of all that   
they can do1 this is not pride1 but     
christian magnanimity and fortitude2 and
 the contrary is not humility1 but      
weakness1 and pusillanimity1 and        
cowardice4 #c4 ,when a wise man knoweth 
in what measure he is wise1 and in what 

measure other men are ignorant1 or      
erroneous2 and when he is conscious of  
his knowledge1 and delighted and pleased
 in it through the love of truth1 and   
thankful to ,god for revealing it to    
him1 and blessing so far his studies and
 endeavours2 all this is mercy and duty1
 and not pride4 ,for truth is amiable   
and delectable in itself4 ,and he that  
knoweth must needs know that he knoweth2
 as he that seeth doth perceive by      
seeing that he seeth4 ,and if it be a   
fault to know that ,i know1 it must be a
 fault to know at all4 ,but some        
knowledge is necessary and unresistible1
 and we cannot avoid it3 and that which 
is good must be valued1 and we must be  
thankful for it4 ,humility doth no more 
require that a wise man think his       
knowledge equal with a fool's1 or       
ignorant man's1 than that a sound man   
take himself to be sick4 #d4 ,when a    
wise man valueth the useful knowledge   
which ,god hath given him1 above all the
 glory and vanities of the world1 which 

are indeed of lower worth1 this is not  
pride1 but a due estimation of          
things4#aig #e4 ,when a wise man        
desireth that others were of his mind1  
for their own good1 and the propagating 
of the truth1 this is not pride1 but    
charity and love of truth3 else         
preachers were the proudest men1 and    
,paul had done ill in labouring so much 
for men's conversion1 and saying to     
,agrippa1 ,acts xxvi4 #bi1 ,i would to  
,god that not only thou1 but also all   
they that hear me this day1 were both   
almost and altogether such as ,i am1    
except these bonds4 #f4 ,when an        
innocent man is conscious of his        
innocency1 and a holy person is         
conscious of his holiness1 and assured  
of his state in grace1 and rejoiceth in 
it1 and is thankful for it1 this is not 
pride1 but an excellent privilege and   
duty4 ,if angels rejoice at the         
conversion of a sinner1 7,luke xv47 the 
sinner hath reason to rejoice himself3  
and if it be a sin to be unthankful for 

our daily bread1 much more for grace and
 the hope of glory4 #g4 ,when we value  
our good name1 and the honour that is   
indeed our due1 as we do other outward  
common mercies1 not for themselves1 but 
so far as they honour ,god1 or tend to  
the good of others1 or the promoting of 
truth or piety among men1 desiring no   
more than is indeed our due1 nor        
overvaluing it as that which we cannot  
spare1 but submitting it to the will of 
,god1 as that which we can be without2  
this is not pride1 but a right          
estimation of the thing4  ,sidenote3    
,the outward appearances of pride that  
are not it4  ,the outward seemings which
 are oft mistaken for the signs and     
fruits of pride by others1 are such as  
these3 #a4 ,when a magistrate or other  
governor doth maintain the honour of his
 place1 which is necessary to his       
successful government1 and liveth       
according to his degree4 ,when princes1 
and rulers1 and masters1 and parents1 do
 keep that distance from their subjects1

 and servants1 and scholars1 and        
children1 which is meet and needful to  
their good1 it is usually misjudged to  
be their pride4  #b4 ,when a sinner is  
convinced of the necessity of holiness  
in a time and place where it is rare1   
and infidelity or profaneness and       
ungodliness is the common road1 the     
necessary singularity of such a one in  
giving up himself to the will of ,god1  
is commonly charged on him as his pride2
 as if he were proud that cannot be     
contented to be damned in hell for      
company with the most2 or to despise    
salvation if most despise it1 and to    
forsake his ,god when most forsake him1 
and to serve the devil when most men    
serve him4 ,if you will not swear1 and  
be drunk1 and game1 and spend your time1
 even the ,lord's day1 in vanity and    
sensuality1 as if you were afraid of    
being saved1 and as if it were your     
business to work out your damnation1 the
 world will call you proud and singular1
 and think it strange that you run not  

with them to excess of riot1 speaking   
evil of you1 #a ,pet4 iv4 #d4aih ,you   
shall quickly hear them say1 ,what6 will
 you be wiser than all the town8 ,what a
 saint1 what a holy precisian is this6  
,when ,lot was grieved for the          
filthiness of ,sodom1 they scorn him as 
a proud controller3 ,gen4 xix4 #i1 ,this
 one fellow came in to sojourn1 and he  
will needs be a judge4 ,and what thought
 they of ,noah that walked with ,god in 
so great singularity1 when all the world
 was drowned in 7and for7 their         
wickedness8 ,when ,david humbled his    
soul with fasting1 they turned it to his
 reproach1 ,psal lxix4 #aj2 xxxv4 #ac4  
,especially when any of the servants of 
,christ do press towards the highest    
degree of holiness1 they shall be sure  
to be accounted proud and hypocrites4   
,and yet they accuse not that child or  
servant of pride who excelleth all the  
rest in pleasing them1 and doing their  
work2 nor do they take a sick man to be 
proud1 if he be carefuller than others  

to recover his health4 ,but he that will
 do most for heaven1 and most carefully 
avoideth sin and hell1 and is most      
serious in his religion1 and most       
industrious to please his ,god1 this man
 shall be accounted proud4  #c4 ,he that
 will not forsake his ,god and betray   
the truth1 and wound his conscience by  
wilful sin1 but will do as ,daniel and  
the three confessors did1 ,dan4 vi4 #c1 
and answer as they answered1 will be    
accounted proud4 ,but it is no pride to 
prefer ,god before men1 and to fear     
damnation more than imprisonment or     
death4 ,the army of martyrs did not in  
pride prefer their own judgments before 
their superiors that condemned them2 but
 they did it in obedience to ,god and   
truth1 when that was revealed to babes1 
which was hid from the wise1 and        
prudent1 and great1 and noble of the    
world4  #d4 ,when those that are        
faithful to the honour of ,christ's     
sovereignty1 dare not approve of papal  
usurpations1 against his laws1 and over 

his church1 and the consciences of his  
subjects1 they shall by the popish      
usurpers be called proud and despisers  
of government2 as if a usurper of the   
kingly power should call us proud1      
because we dare not consent to his      
pride2 or call us traitors1 for not     
being traitors as he is himself4  #e4   
,when a man that hath the sense of the  
matters of ,god and men's salvation upon
 his heart1 is zealous and diligent to  
teach them to others1 and if he be a    
minister1 be fervent and laborious in   
his ministry1 he is called proud1 as one
 that must needs have all men of his    
mind3 though compassion to souls1 and   
aptness to teach1 and preaching         
instantly in season and out of season1  
be his necessary duty required of ,god4 
,and what is the ministry for1 but to   
change men's minds1 and bring them to   
the full obedience of the truth8  #f4   
,if a man understand the truth1 in any  
point of divinity better than most      
others1 and holdeth any truth which is  

there in credit1 or commonly received1  
he shall be accounted proud1 for        
presuming to be so singular1 and seeming
 wiser than those that think they are   
wiser than he4 ,but humility teacheth us
 not to err for company1 nor to grow no 
wiser when once we arrive at the common 
stature2 nor to forsake the truth which 
others understand not1 nor to forbear to
 teach it because it is not known       
already4 ,if some of the pastors in     
,abassia1 ,syria1 ,armenia1 ,russia1    
,greece1 or ,italy1 or ,spain1 were as  
wise as the ministers in ,england are1  
it were no evidence of their pride4  #g4
 ,if a man that understandeth any thing 
contrary to the judgment of another1    
cannot forsake it1 and think or say as  
another would have him2 especially if   
you contradict him in disputation2 he   
will take it to be your pride1 and      
overvaluing your own understanding1 and 
being too tenacious of your own         
conceits4#aii ,erroneous men that in    
their pride are over eager to have      

others of their mind1 will call you     
proud because you yield not to their    
pride4 ,they think that the evidence is 
so clear on their side1 that if you were
 not proud you could not choose but     
think as they do4  #h4 ,some humble men 
are naturally of a warm and earnest     
manner of discourse2 and their natural  
heat and eagerness of speech is         
frequently misjudged to come from pride1
 till fuller acquaintance with their    
humble lives do rectify the mistake4#bjj
 ,it is written of ,bishop ,hooper the  
martyr1 that those that visited him     
once1 condemned him of over-austerity2  
they that repaired to him twice1 only   
suspected him of the same2 those that   
conversed with him constantly1 not only 
acquitted him of all morosity1 but      
commended him for sweetness of manners3 
so that his ill nature consisted in     
other men's little acquaintance with    
him4 ,tho4 ,fuller's ,church ,hist4 lib4
 #g1 p4 #djb1 and ,godwin in ,glocest4  
,bishops4 ,the same is true of very many

 worthy men4#bja  #i4 ,if we zealously  
contend for the faith or the peace of   
the church against heretical or dividing
 persons1 and their dangerous ways1 they
 will call us proud1 though ,god command
 it us2 ,jude #c1 especially if we avoid
 them1 and bid them not ,god speed1     
,tit4 iii4 #aj2 #b ,john #aj4  #aj4     
,when a man of understanding openeth the
 ignorance of another1 and speaketh     
words of pity concerning him1 though it 
be no more than truth and charity       
command1 they will be taken to be the   
words of supercilious pride4  #aa4 ,that
 plain dealing in reproof which ,god    
commandeth1 especially to his ministers1
 towards high and low1 great and small1 
and which the prophets and servants of  
,god have used1 will be misjudged as    
arrogancy and pride1 ,amos vii4 #ab1    
#ac2 #b ,chron4 xxv4 #af2 ,acts xxiii4  
#d4 ,as if it were pride to be true to  
,god1 and to pity souls1 and seek to    
save them1 and tell them in time of that
 which conscience will more closely and 

terribly tell them of1 when it is too   
late4  #ab4 ,self-idolizing papists     
accuse their inferiors for pride1 if    
they do but modestly exercise a judgment
 of discretion about the matters that   
their salvation is concerned in1 and do 
not implicitly believe as they believe1 
and forbear to prove or try their       
sayings1 and swallow not all without any
 chewing1 and offer to object the       
commands of ,god against any unlawful   
commands of men4#bjb ,as if ,god were   
contented to suspend his laws1 whenever 
man's commands do contradict them2 or   
humility required us to please and obey 
men at the price of the loss of our     
salvation4#bjc ,they think that we      
should not busy ourselves to inquire    
into such matters1 but trust them with  
our souls1 and that the ,scriptures are 
not for the laity to read1 but they must
 wholly rely upon the clergy3 and if a  
layman inquire into their doctrines or  
commands1 they say as ,david's brother  
to him1 #a ,sam4 xvii4 #bh1 ,with whom  

hast thou left the sheep in the         
wilderness8 ,i know thy pride1 and the  
naughtiness of thy heart4  #ac4 ,if a   
zealous1 humble preacher of the gospel1 
that preacheth not himself but ,christ1 
be highly esteemed and honoured for his 
work's sake1 #a ,thess4 v4 #ab1 #ac1 and
 crowded after1 and greatly followed by 
those that are edified by him1 it is    
ordinary for the envious1 and the       
enemies of godliness1 to say that he is 
proud1 and preacheth to draw disciples  
after him1 and to be admired by men2 for
 they judge of the hearts of others by  
their own3 as if they knew not that     
,christ and his most excellent servants 
have been crowded after without being   
thereby lifted up1 or chargeable with   
pride4 ,as the sun is not accusable for 
being beheld and admired by all the     
world2 nor fire and water1 earth and    
air1 food and rest1 for being valued by 
all4 ,little do they know how deep a    
sense of their own unworthiness is      
renewed in the hearts of the most       

applauded preachers1 by the occasion of 
men's estimation and applause1 and how  
much they desire that none may overvalue
 them1 and turn their eye from the      
doctrine upon the person3 and how oft   
they cry out with the laborious apostle1
 ,who is sufficient for these things8   
,and how oft they are tempted to cast   
off all through fear and sense of their 
unfitness1 when the envious dullards    
fearlessly utter a dry discourse1 and   
think that they are wronged because they
 are not commended and followed as much 
as others4 ,they think the common sense 
of all the faithful1 and the love of    
truth1 and care of their salvation1 must
 be called pride1 because it carrieth   
men to prefer the means which is fitted 
best to their edification and salvation4
  #ad4 ,if an humble christian have1    
after much temptation and a holy life1  
attained to well-grounded persuasions of
 his salvation1 and be thankful to ,god 
for sanctifying him1 and numbering him  
with his little flock1 when the world   

lieth in wickedness1 he will be taken   
for proud by ungodly men1 that cannot   
endure to hear beforehand of the        
difference which the judgment of ,god   
will declare between the righteous and  
the wicked3 as if it were pride to be   
happy or to be thankful4  #ae4 ,if a man
 that is falsely accused or slandered1  
shall modestly deny the charge1 and use 
that lawful means which he oweth to his 
own vindication1 he will be accused of  
pride because he contradicteth proud    
accusers1 and consenteth not to belie   
himself2 yea1 though the dishonour of   
religion1 and the hinderance of men's   
salvation1 be the consequent of his     
dishonour4  #af4 ,many of the poor do   
mistake their superiors to be proud1 if 
their apparel be not in fashion and     
value almost like their own1 though it  
be sober and agreeable to their rank4   
#ag4 ,some are of a more rustic or      
careless disposition1 unfit for         
compliment2 and some are taken up with  
serious studies and employments1 so     

contrary to compliment1 that they have  
neither time nor mind for the observance
 of the humours of complimental persons1
 who1 because they expect it1 and think 
they are neglected1 do usually accuse   
such men of pride4#bjd  #ah4 ,some are  
of a silent temper1 and are accused for 
pride1 because they speak not to others 
as oft as they expect it4  #ai4 ,some   
are naturally unapt to be familiar till 
they have much acquaintance1 and are so 
far from impudent that they are not bold
 enough to speak much to strangers and  
take acquaintance with them1 no1 though 
it be with their inferiors2 and         
therefore are ordinarily misjudged to be
 proud4  #bj4 ,some have contracted some
 unhandsome customs in their speech or  
gestures1 which1 to rash censurers1 seem
 to come from pride1 though it be not   
so4 ,by all these seemings the humble   
are judged by many to be proud4#bje     
,,iii4 ,there are also many counterfeits
 of humility1 by which the proud are    
taken to be humble3 as1 #a4 ,an accusing

 of themselves and bewailing their      
vileness1 through mere terror of        
conscience1 as ,judas1 or the constraint
 of affliction1 as ,pharaoh1 or of the  
face of death4 #b4 ,a customary         
confessing of such sins in prayer1 or in
 speech with others1 which the best are 
used to confess1 and the confessing of  
them is taken rather to be an honour    
than a disgrace4 #c4 ,a religious       
observance of those commandments and    
doctrines of men1 which the apostle     
speaketh of1 ,col4 ii4 #ah-bc1 which    
have a show of wisdom in will-worship   
and humility1 and neglecting of the     
body1 not in any honour to the          
satisfying of the flesh4 #d4 ,a holding 
of those tenets1 which doctrinally are  
most to man's abasement2 but yet never  
humbled themselves at the heart4 #e4 ,a 
discreet restraint of boasting1 and such
 a discommending of themselves1 as      
tendeth to procure them the reputation  
of modesty and humility4 #f4 ,an        
affected condescension and familiarity  

with others1 even of the lower sort1    
which may seem humility1 when the       
poorest have their smiles and courtesy2 
and yet may be but the humility of      
,absalom1 #b ,sam4 xv4 #c-f1 the fruit  
of pride1 designed to procure the       
commendations of the world4 #g4 ,a      
choosing to converse with their         
inferiors1 because they would bear sway1
 and be always the greatest themselves  
in the company3 like ,dionysius the     
tyrant1 that when he was dethroned1     
turned schoolmaster1 that he might      
domineer among the boys4 #h4 ,a         
constrained meanness of apparel1        
provisions1 and deportment2 when poverty
 forceth men to speak and live as if    
they were humble2 whereas if they had   
but wealth and honours1 they would live 
as high as the proudest of them all4    
,how quiet is the bear when he is       
chained up6 and how little doth serve a 
dog or a fox when he can get no more6   
#i4 ,an affected meanness and plainness 
in apparel1 while pride runs out some   

other way4 ,he that is odiously proud of
 his supposed wisdom1 or learning1 or   
holiness1 or birth1 or great reputation1
 may in his very pride be above the     
womanish and childish way of pride1 in  
apparel1 and such other little toys4    
#aj4 ,a loathing and speaking against   
the pride of others1 while he overlooks 
his own1 perhaps because the pride of   
others cloudeth him2 as the covetous    
hate others that are covetous1 because  
they are the greatest hinderers of their
 gain2 as dogs fight for the bone which 
both would have4 ,many more counterfeits
 of humility may be gathered1 from what 
is said before of the seemings of pride1
 whereto it is contrary4  ,direct4 ,,ii4
 ,observe the motions and discoveries of
 pride1 towards ,god and man1 that it   
may not1 like the devil1 prevail by     
keeping out of sight4 ,because this is  
the chief part of my work1 ,i shall here
 distinctly show you the signs and      
motions of it1 in its several ways      
against ,god and man4                   

,signs of the worst part of ,pride      
against ,god4  ,sign ,i4 ,self-idolizing
 pride doth cause men to glory in their 
supposed greatness1 when the greatness  
of ,god should show them their          
contemptible vileness2 and to magnify   
themselves1 when they should magnify    
their ,maker4 ,it makes the strong man  
glory in his strength1 and the rich man 
in his wealth1 and the conqueror in his 
victories2#bjf and princes1 and rulers1 
and lords of the earth1 in their        
dominions1 and dignities1 and power to  
do hurt or good to others2 and say as   
,nebuchadnezzar1 ,dan4 iv4 #cj1 ,is not 
this great ,babylon that ,i have built1 
for the house of the kingdom1 by the    
might of my power1 for the honour of my 
majesty8 ,how hard is it to be great and
 truly humble1 and not to swell1 and be 
lifted up in heart1 as they rise in     
power6 ,this ,god abhorreth as          
unsuitable to worms1 and dust1 and      
injurious to his honour1 and will make  
them know that power1 and riches1 and   

strength are his1 and that the ,most    
,high doth rule in the kingdom of men1  
and giveth it to whom he will1 ,dan4 iv4
 #cb4  ,sign ,,ii4 ,pride causeth men to
 set up their supposed worth and        
goodness above or against the ,lord3 so 
that they make themselves their         
principal end1 and practise that which  
some of late presume to teach1 that it  
is not ,god that can or ought to be     
man's end1 but himself alone3 as if we  
were made only for ourselves1 and not   
for our ,creator4 ,pride makes men so   
considerable in their own esteem1 that  
they live wholly to themselves1 as if   
the world were to stand or fall with    
them3 if they be well1 all is well with 
them2 if they are to die1 they take it  
as if the world were at an end4 ,they   
value ,god1 but as they do their food1  
or health1 or pleasure1 even as a means 
to their own felicity2 not as preferring
 him before themselves1 nor making him  
the chiefest in their end4#bjg ,they    
love themselves much better than ,god3  

and so far is man fallen from ,god to   
himself1 that he feeleth himself        
disposed to this as strongly1 as that he
 taketh it to be his primitive nature1  
and therefore warrantable1 and that it  
is impossible to go higher4  ,sidenote3 
,how ,god is man's end4  ,god is to be  
man's end1 though we can add nothing to 
him4 ,the highest love supposeth no want
 in him that we love1 but an excellency 
of glory1 wisdom1 and goodness1 to which
 all our faculties offer up themselves  
in admiration1 love1 and praise3 not    
only for the delights of these1 nor only
 that our persons may herein be happy2  
but chiefly that ,god may have his due1 
and his will may be pleased and         
fulfilled2 and because his excellencies 
deserve all this from men and angels4   
,when we love a man of wonderful        
learning1 and wisdom1 and meekness1 and 
charity1 and holiness1 and other        
goodness1 it is not chiefly for         
ourselves that we love him1 that we may 
receive something from him2 for we feel 

his excellency command our love1 though 
we were sure that we should never       
receive any thing from him3 nor is the  
delight of loving him our chief end1 but
 a consequent1 or the lesser part of our
 end2 for we feel that we love him      
before we think of the delight4#bjh ,the
 admiration1 love1 and praise of ,god   
our ultimate end1 hath no end beside    
their proper object2 for it is itself   
the final act1 even man's perfection4   
,amiableness magnetically attracteth    
love3 if you ask an angel why he loveth 
,god1 he will say1 because he is        
infinitely amiable3 and though in such  
motions nature secretly aimeth at its   
own perfection and felicity1 and        
lawfully interesteth itself in this     
final motion1 yet the union being of    
such as are infinitely unequal1 oh how  
little do the glorified spirits respect 
themselves in comparison of the blessed1
 glorious ,god6 ,see what ,i said of    
this before1 chap4 iii4 direct4 xi4 and 
xv4  ,sign ,,iii4 ,pride maketh men more

 desirous to be over-loved themselves1  
than that ,god be loved by themselves or
 others4 ,they would fain have the eyes 
and hearts of all men turned upon them1 
as if they were as the sun1 to be       
admired and loved by all that see them4 
,sign ,,iv4 ,pride causeth men to depend
 upon themselves1 and contrive          
inordinately for themselves1 and trust  
in themselves2 as if they lived by their
 own wit1 and power1 and industry1 more 
than by the favour and providence of    
,god4 ,isa4 ix4 #i2 ,obad4 #c4  ,sign   
,v4 ,pride makes men return the thanks  
to themselves which is due to ,god for  
the mercies which they have received4   
,god is thanked by them but in          
compliment2 but they seriously ascribe  
it to their care1 or skill1 or industry1
 or power1 ,dan4 iv4 #cj2 they sacrifice
 to their net1 ,hab4 i4 #af1 and say1   
,our hand1 our contrivance1 our power1  
our good husbandry hath done all        
this4#bji  ,sign ,,vi4 ,pride setteth up
 the wisdom of a foolish man against the

 infinite wisdom of ,god2 it makes men  
presume to judge their ,judge1 and judge
 his laws1 before they understand them2 
and to quarrel with all that they find  
unsuitable to their own conceits2 and   
say1 ,how improbable is this or that6   
and how can these things be8 ,he that   
cannot undo a pair of tarrying irons1 or
 unriddle a riddle till it be taught    
him1 which afterwards appeareth plain1  
will question the truth of the word of  
,god about the most high1 unsearchable  
mysteries4 ,proud men think they could  
mend ,god's word1 and they could better 
have ordered matters in the world1 and  
for the church1 and for themselves1 and 
for their friends1 than the providence  
of ,god hath done4#baj  ,sign ,,vii4    
,pride maketh men set up their own love 
and mercy above the love and mercy of   
,god4 ,augustine mentioneth a sort of   
heretics called ,misericordes1 merciful 
men2 and ,origen was led hereby into his
 errors4 ,when they think of hell fire1 
and the number of the miserable1 and the

 fewness of the saved1 they consult with
 their ignorant compassion1 and think   
that this is below the love and mercy   
which is in themselves1 and that they   
would not thus use an enemy of their    
own2 and therefore they censure the holy
 ,scriptures1 and pride inclineth them  
strongly to unbelief2 while they forget 
the narrowness and darkness of their    
souls1 and how unfit they are to censure
 ,god1 and how many truths may be unseen
 of them1 which would fully satisfy them
 if they knew them2 and how quickly ,god
 will show them that which shall justify
 his word and all his works1 and        
convince them of the folly and arrogancy
 of their unbelief and censures4  ,sign 
,,viii4 ,pride makes men pretend to be  
more just than ,god2 and to think that  
they could more justly govern the world2
 and to censure ,god's threatenings1 and
 the sufferings of the good1 and the    
prosperity of the wicked1 as things so  
unjust1 as that they thereby incline to 
atheism4 ,so ,james and ,john would be  

more just than ,christ1 and call down   
fire on the rejecters of the gospel2 and
 the prodigal's brother1 ,luke xv4      
repined at his father's lenity4  ,sign  
,,ix4 ,pride maketh men slight the      
authority and commands of ,god1 and     
despise his messengers1 and choose to be
 ruled by their own conceits1 and lusts1
 and interest1 ,jer4 xiii4 #ae1 #ag2    
xliii4 #b1 #c2 when the humble tremble  
at his word1 and readily obey it1 ,isa4 
lvii4 #ae2 ,neh4 ix4 #af1 #bi2 ,isa4 ix4
 #i4  ,sign ,x4 ,a proud man in power   
will expect that his will be obeyed     
before the will of ,god2 and that the   
subjects of ,god displease their ,master
 rather than him3 he will think it a    
crime for a man to inquire first what   
,god would have him do2 or to plead     
conscience and the commands of the ,god 
of heaven1 against the obeying of his   
unjust commands4 ,if he offer you       
preferment1 as ,balak did ,balaam1 he   
looketh you should be more taken with   
it1 than with ,god's offer of eternal   

life3 if he threaten you1 as            
,nebuchadnezzar did the three witnesses1
 he looks that you should be more afraid
 of him than of ,god1 who threateneth   
your damnation2 and is angry if you be  
not4  ,sign ,,xi4 ,a proud man is more  
offended with one that would question   
his authority1 or speak diminutively of 
his power1 or displease his will1 or    
cross his interest1 than with one that  
sinneth against the authority1 and will1
 and interest of ,god4 ,he is much more 
zealous for himself and his own honour1 
than for ,god's2 and grieved more for   
his own dishonour1 and hateth his own   
enemies more than ,god's2 and can tread 
down the interest of ,god and souls1 if 
it seem but necessary to his honour or  
revenge3 he is much more pleased and    
delighted with his own applause1 and    
honour1 and greatness1 than with the    
glory of ,god1 or the fulfilling of his 
will4  ,sign ,,xii4 ,proud men would    
fain steal from ,god himself the honour 
of many of his most excellent works4#baa

 ,if they are rulers1 they are more     
desirous that the thanks for the order  
and peace of societies1 be given by the 
people to them1 than unto ,god4 ,if they
 are preachers1 they would fain have    
more than their due1 of the honour of   
men's conversion and edification3 if    
they are pastors1 they would encroach   
upon ,christ's part of the government of
 his church4 ,if they be bountiful to   
the poor1 and do any good works1 they   
would have more of the praise than      
belongeth to a steward1 or messenger    
that delivereth the gifts of ,god4 ,if  
they be physicians1 they would have the 
real honour of the cure1 and have ,god  
to be but a barren compliment3 like the 
atheistical physician1 that reviled and 
beat his patient for thanking ,god that 
he was well1 ,when1 saith he1 it was ,i 
that cured you1 and do you thank ,god   
for it8  ,sign ,,xiii4 ,a proud man will
 give more to his honour than to ,god3  
his estate is more at the command of his
 pride1 than of ,god4 ,he giveth more in

 the view or knowledge of others1 than  
he could persuade himself to do in      
secret4 ,he is more bountiful in gifts  
that tend to keep up the credit of his  
liberality1 than he is to truly indigent
 persons3 it is not the good that is    
done1 but the honour which he expecteth 
by it1 which is his principal motive4   
,he had rather be scant in works of     
greatest secret charity1 than in        
apparel1 and a comely port1 and the     
entertaining of friends1 or any thing   
that is for ostentation1 and for        
himself4  ,sign ,,xiv4 ,a proud man     
would have as great a dependence of     
others upon him as he can4 ,he would    
have the estates1 and lives1 and welfare
 of all others at his will and power2   
that he might be much feared1 and loved1
 and thanked1 and that many may be      
beholden to him as the god or great     
benefactor of the world4 ,he is not     
contented that good is done1 and men's  
wants supplied1 unless he have the doing
 of it1 that so he may have the praise4 

,if he save his enemy1 it is but to make
 him beholden to him1 and be said to    
have given him his life4 ,fain he would 
be taken to be as the sun to the world1 
which mankind cannot be without4  ,sign 
,,xv4 ,a proud man is very patient when 
men ascribe to him that which he knoweth
 to be above his due1 though it be to   
the injury of ,god4 ,he can easily      
forgive those that value and love him   
more than he deserveth1 though they sin 
in doing it4 ,he is seldom offended with
 any for over-praising him2 nor for     
reverencing or honouring him too much2  
nor for setting him too high1 or for    
giving or ascribing too much power to   
him2 nor for obeying him before ,god    
himself4 ,he careth not how much love1  
and honour1 and praises1 and thanks he  
hath2 when an humble soul saith1 as     
,psal4 cxv4 #a1 ,not unto us1 ,o ,lord1 
not unto us1 but unto thy name give the 
glory3 and as the angel to ,john1 that  
would have worshipped him1 ,see thou do 
it not1 for ,i am thy fellow-servant4   

,they know ,god will not give his glory 
to another1 ,isa4 xlii4 #h4 ,in his     
temple every one speaketh of his glory1 
,psal4 xxix4 #i4 ,but of themselves they
 say1 ,i am a worm and no man1 ,psal4   
xxii4 #f4 ,i am less than the least of  
all thy mercies1 ,gen4 xxxii4 #aj2 less 
than the least of all saints1 ,eph4 iii4
 #h2 the chiefest of sinners1 #a ,tim4  
i4 #ae3 how unfit am ,i for so much     
love1 and praise1 and honour6  ,sign    
,,xvi4 ,a proud man would have his      
reason to be the rule of all the world1 
or at least1 of all that he hath to do  
with4 ,if there were laws or canons to  
be made1 he would have the making of    
them3 he would have all men take his    
counsel1 as an oracle3 he would have all
 the world of his opinion2 and sets more
 by those that thus esteem him and are  
of his opinion1 and yield to all that he
 saith and doth1 than by those that most
 earnestly desire to conform their minds
 to the word of ,god1 and differ from   
him in the understanding of any part of 

it4 ,he loveth them better that inquire 
of him and take his word1 than them that
 inquire of the word of ,god4 ,though he
 cannot deny but it is ,god's           
prerogative to be infallible1 and the   
rule of the world4  ,sign ,,xvii4 ,a    
proud man affecteth the reputation of   
,god's immutability as well as his      
infallibility4 ,he will stand to an     
error when once he hath vented it1 and  
resist the truth when once he hath      
appeared against it1 to avoid the       
dishonour of being accounted mutable1 or
 one that formerly was deceived4 ,his   
pride keepeth him from repenting of any 
fault or error that he can but find a   
cloak for4 ,if he have done wrong to    
,god and mischief to the church1 he will
 do as much more to make it good1 and   
justify it by any cruelty or violence4  
,if he have once done you wrong1 he will
 do more for fear of seeming to have    
wronged you4 ,if he have slandered you1 
he will stab or hang you if he can1 to  
justify his slander1 rather than seem so

 mutable as to retract it4  ,sign       
,,xviii4 ,a proud man affecteth a       
participation of ,god's omniscience1 and
 is eager to know more than ,god        
revealeth 7if he be an inquiring man    
whose pride runneth this way74 ,thus our
 first parents sinned1 by desiring to be
 as ,god in knowledge4 ,this hath filled
 the world with proud contentions1 and  
the church with divisions2 while proud  
wits heretically make things unrevealed 
the matter of their ostentation1        
imposition1 censures1 or furious        
disputes2 while humble souls are taken  
up in studying and practising things    
revealed1 and keep themselves within    
,god's bounds1 as knowing that ,god best
 knoweth the measure fittest for them1  
and that knowledge is to be desired and 
sought1 but so far as it is useful to   
our serving or enjoying ,god1 and the   
good which truth revealeth to us2 and   
that knowledge may else become our      
sorrow1 ,eccl4 i4 #a1 #h1 and truth the 
instrument to torment us1 as it doth the

 miserable souls in hell4  ,sign ,,xix4 
,a proud man is discontented with his   
degree1 especially if it be low4 ,he    
would be higher in power1 and honour1   
and wealth2 yea1 he is never so high but
 he would fain be one step higher4 ,if  
he had a kingdom1 he would have another3
 and if he had the dominions of the     
,turkish or ,tartarian emperor1 he would
 desire to enlarge them1 and to have    
more2 and would not be satisfied till he
 had all the world4 ,men feel not this  
in their low condition2 they think1 ,if 
,i had but so much or so much1 ,i would 
be content3 but this is their ignorance 
of the insatiable pride that dwelleth in
 them4 ,do you not see the greatest     
emperors on earth still seeking to be   
greater4 ,every man naturally would be a
 pope1 the universal monarch of the     
world4 ,and every such pope would have  
both swords1 and have princes and people
 wholly at their will3 and when they    
have no mind to hurt1 they would have   
power to hurt2 that all the world might 

hold their estates1 and liberties1 and  
lives1 as by their clemency and gift1   
and they might be as ,god to other men4 
,and if they had attained this1 pride   
would not stop1 till it had caused them 
to aspire to all the prerogatives of    
,god1 and to depose him1 and dethrone   
him of his ,godhead and majesty1 that   
they might have his place4  ,sign ,,xx4 
,a proud man would fain have ,god's     
independency4 ,though need make him     
stoop1 yet he would willingly be        
beholden to none4 ,not only because in  
prudence he would keep his liberty1 and 
not be unnecessarily the servant of men1
 nor under obligations to serve them in 
any evil way 7for so the humblest would 
fain be independent72 but because he    
would be so great1 and high1 as to scorn
 to lean on any other4 ,thus you see how
 pride is that great idolatry that sets 
up man as in the place of ,god4         
,signs of the next ,degrees of ,pride as
 against ,god4  ,sign ,i4 ,a proud heart
 is very hardly brought to see the      

greatness of its sins1 or to know its   
emptiness of grace1 or to be convinced  
of its unpardoned1 miserable state1 or  
of the justice of ,god if he should damn
 it to everlasting torments4#bab        
,concerning others it may confess all   
this2 but hardly of itself4 ,its own    
unbelief and averseness from ,god and   
holiness1 seemeth to it a small and     
tolerable fault2 its own pride1 and     
lust1 and worldliness1 and sensuality1  
seem not to be so bad as to deserve     
damnation2 much less the smallest sin   
which it committeth4 ,though customarily
 they may say that ,god were just1 if he
 did condemn them1 yet they believe it  
not at the heart4 ,the most convincing  
preacher shall have much ado to bring a 
proud man heartily to confess that he is
 an enemy to ,god1 a child of wrath1 and
 under the guilt of all his sins1 and   
sure to be condemned unless he be       
converted4 ,he will confess that he is a
 sinner1 or any thing else which the    
most godly must confess1 or which doth  

not conclude him to be in a damnable1   
unrenewed state4 ,but to make an ungodly
 man know that he is ungodly1 and an    
impenitent person know that he is       
impenitent1 and an unsanctified person  
know that he is unsanctified1 is        
wonderful hard1 because that pride hath 
dominion in them4 ,are we blind also8   
say the proud1 incorrigible ,pharisees  
to ,christ1 ,john ix4 #dj4  ,sign ,,ii4 
,a proud heart doth so much overvalue   
all that is in itself1 that every common
 grace or duty doth seem to it to be a  
state of godliness4 ,their common       
knowledge seemeth to them to be saving  
illumination3 every little sorrow for   
their sin1 or wish that they had done   
better1 when they have had all the      
sweetness of it1 doth go with them for  
true repentance2 their heartless        
lip-labour goes for acceptable prayer2  
their image of religion seemeth to them 
to be the life of godliness2 they take  
their own presumption for true faith1   
and their false expectation for         

christian hope1 and their carnal        
security and blockish stupidity for     
spiritual peace of conscience1 and their
 desperate venturing their souls upon   
deceit they take for a trusting them    
with ,god4 ,if they forbear but such    
sins as their flesh can spare1 as       
unnecessary to its ease1 provision1 or  
content1 yea1 or such sins as the flesh 
commandeth them to forbear1 as tending  
to their dishonour in the world1 they   
take this for true obedience to ,god4   
,because they had rather have heaven    
than hell1 when they must leave the     
earth1 whether they will or no1 they    
think that they are heavenly-minded1 and
 lay up their treasure there1 and take  
it for their portion3 because conscience
 sometimes troubleth them for their sin1
 they think they renew a sincere        
repentance1 and think all is pardoned1  
because they daily ask for pardon4      
,their forced submission to the hand of 
,god they take for patience2 and a      
,lord1 have mercy on us1 and forgive us1

 and save us1 they take for a true      
preparation for death4 ,thus pride      
deceiveth sinners1 by making them       
believe that they have what they have   
not1 and do what they do not1 and are   
something when they are nothing1 ,gal4  
vi4 #c1 and by multiplying and          
magnifying the little common good that  
is in them4  ,sign ,,iii4 ,a proud heart
 hath very little sense of the necessity
 of a ,saviour1 to die for his sins1 and
 satisfy ,god's justice1 and reconcile  
him to ,god3 notionally he is sick of   
sin2 and notionally he thinks he needeth
 a physician2 but practically1 at the   
heart he feeleth little of his disease1 
and therefore little sets by ,christ4   
,he feeleth not that which should       
thoroughly acquaint him with the reasons
 of this blessed work of our redemption2
 and therefore indeed is a stranger to  
the mystery1 and an unbeliever at the   
heart1 and would turn apostate if the   
trial were strong enough4 ,he never felt
 himself a condemned man1 under the     

curse and wrath of ,god1 and liable to  
hell2 and therefore never lay in tears  
with ,mary at his ,saviour's feet1 nor  
melted over his bleeding ,lord2 nor     
feelingly said with ,paul1 ,he came to  
save sinners1 of whom ,i am chief2 nor  
esteemed all things as loss and dung for
 the knowledge of ,christ1 that he might
 be found in him1 ,phil4 iii4 #g1 #h4   
,he is a christian but as a ,turk is a  
,mahometan1 because it is the religion  
of the king1 and the country in which he
 was bred4  ,sign ,,iv4 ,a proud heart  
perceiveth not his own necessity of so  
great a change as a new birth1 and of   
the ,holy ,ghost to give him a new      
nature1 and plant the image of ,god upon
 him4 ,he findeth perhaps some breaches 
in his soul2 but he thinks there needs  
no breaking of the heart for them1 nor  
pulling all down and building up his    
hopes anew4 ,amending his heart1 he     
thinks may serve the turn1 without      
making it and all things new1 #b ,cor4  
v4 #ag4 ,the new creature he taketh to  

be but baptism1 or some patching up of  
the former state1 and amending some     
grosser things that were amiss4 ,he will
 confess that without ,christ and grace 
we can do nothing1 but he thinketh this 
grace is an ordinary help4 ,whereas an  
humble soul is so emptied of itself1 and
 perceiveth its deadness and            
insufficiency to good1 that it          
magnifieth grace1 and is wondrous       
thankful for it1 as for a new and       
spiritual life4  ,sign ,v4 ,a proud     
heart hath so little experimental sense 
of the great accusations which          
,scripture bringeth against the         
corrupted heart of man1 that it is      
easily drawn into any heresy which      
denieth them3 as about our original sin1
 and misery1 and need of a ,saviour2    
about the desperate wickedness of the   
heart1 and man's insufficiency and      
impotency to good1 yea1 averseness from 
it3 whereas humble men are better       
acquainted with the sin within them1    
that beareth witness to all these       

truths4#bac  ,sign ,,vi4 ,the proud are 
insensible of the need and reason of all
 that diligence to mortify the flesh1   
and subdue corruptions1 and watch the   
heart1 and walk with ,god in holiness of
 life1 which ,god requireth4 ,he saith1 
what need all this ado8 he feeleth not  
the need of it1 and therefore thinks it 
is more ado than needs4 ,but the humble 
soul is sensible of that within him that
 requireth it1 and justifieth the       
strictest ways of ,god4 ,the rich think 
they have no need to labour1 but labour 
is a poor man's life and maintenance2 if
 he miss it a day1 he feeleth the want  
of it the next4  ,sign ,,vii4 ,proud men
 are much insensible of the want of     
frequent and fervent prayer unto ,god4  
,begging is the poor man's trade3 the   
humble soul perceives the need of it3 he
 finds as constant need of ,god1 as of  
air1 or bread1 or life itself4 ,and he  
knoweth that the exercise of our desires
 and faith1 and the expression by prayer
 of our dependence upon ,god1 is the way

 appointed for our supply4 ,but the     
proud are full-stomached1 and think this
 earnest1 frequent praying is but       
hypocritical1 needless work1 and they   
cannot make a trade of begging1 and     
therefore they are sent empty away4     
,sign ,,viii4 ,a proud man is a great   
undervaluer of all mercies1 and         
unthankful for them2 but especially for 
spiritual mercy4 ,he receiveth it       
customarily1 as if it were his due2 and 
customarily gives ,god thanks4 ,but     
though he may rejoice in the prosperity 
of his flesh1 yet he is a stranger to   
holy thankfulness to ,god2 and thinks   
diminutively of mercy2 yea1 he is       
discontent1 and murmureth if ,god give  
him not as much as he desireth4 ,whereas
 the humble confess themselves unworthy 
of the least1 ,gen4 xxx4 #aj2 #b ,chron4
 xxxii4 #bd-bf4 ,hezekiah's lifting up  
and unthankfulness go together4 ,a poor 
man will be very thankful for a penny or
 a piece of bread1 which the rich would 
reject as a great indignity4  ,sign     

,,ix4 ,proud men are always impatient in
 their afflictions4 ,if they have a     
stoutness or stupidity1 yet they have   
not christian patience3 they take it as 
if ,god used them hardly1 or did them   
wrong4 ,but the humble know that they   
deserve much worse1 and that the mercy  
that is left them is contrary to their  
desert2 and therefore say with the      
humbled church1 ,micah vii4 #i1 ,i will 
bear the indignation of the ,lord1      
because ,i have sinned against him4     
,lam4 iii4 #bb1 ,it is because his      
compassions fail not1 that we are not   
consumed4  ,sign ,x4 ,proud men are     
fearless of temptations1 and confident  
of their strength and the goodness of   
their hearts4 ,they dare live among     
snares1 in pomp and pleasure1 faring    
deliciously every day2 among plays1 and 
gaming1 and lascivious company and      
discourse1 and fear no hurt2 their pride
 making them insensible of their danger1
 and what tinder and gunpowder is in    
their natures1 for every spark of       

temptations to catch fire in4 ,but the  
humble are always suspicious of         
themselves1 and know their danger1 and  
avoid the snare4 ,prov4 xiv4 #af1 ,a    
wise man feareth and departeth from     
evil2 but the fool rageth and is        
confident4 ,prov4 xxii4 #c1 ,a prudent  
man foreseeth the evil and hideth       
himself3 but the simple pass on and are 
punished4  ,sign ,,xi4 ,pride maketh men
 murmur if the work of ,god be never so 
well done1 if they had not the doing of 
it2 and sometimes by contending to have 
the honour of doing it1 they destroy the
 work4 ,if they are officers of ,christ1
 they look more at the power than their 
obligation2 at the dignity than at the  
duty2 and at what the people owe to     
them1 than what they owe to ,god and to 
the people4 ,they are like dogs that    
snarl at any other that would partake   
with them1 or come into the house4 ,they
 say not as ,moses1 ,would all the      
,lord's people were prophets4 ,yea1 the 
peace and unity of church and state is  

often sacrificed to this cursed pride4  
,sign ,,xii4 ,pride makes men ashamed of
 the service of ,god1 in a time and     
place where it is disgraced by the      
world2 and if it have dominion1 ,christ 
and holiness shall be denied or forsaken
 by them1 rather than their honour with 
men shall be forsaken4 ,if they come to 
,jesus1 it is as ,nicodemus did1 by     
night3 they are ashamed to own a        
reproached truth1 or scorned cause1 or  
servant of ,christ4 ,if men will but    
mock them with the nick-names or        
calumnies hatched in hell1 they will do 
as others1 or forbear their duty3 a     
scorn will do more to make them forbear 
praying in their families to ,god1 than 
the lion's den would do with ,daniel1 or
 the fiery furnace with the three       
confessors1 ,dan4 iii4 and vi4          
,especially if they be persons of honour
 and greatness in the world1 then ,god  
must be merciful to them while they bow 
down in the house of ,rimmon4 ,as the   
rich man1 ,luke xviii4 #bc1 when he     

heard ,christ's terms1 was very         
sorrowful1 for he was very rich2 so     
these1 because their honours and        
dignities are so great1 do think them   
too good to let go for the sake of      
,christ4 ,had they but the proportion of
 the obscure vulgar to lay down1 they   
could forsake it2 but they cannot       
forsake so fair a portion1 nor endure   
the reproach of so honourable a name4   
,but oh what contemptible things are    
these to a humble soul6 ,he marvelleth  
what dreaming worldlings find1 in the   
doting thoughts and breath of fools1    
which men call honour1 that they should 
prefer it before the honour of ,god1 and
 their real honour2 when ,christ hath   
told them1 ,mark viii4 #ca1 that        
whosoever shall be ashamed of him and   
his words1 in an adulterous and sinful  
generation1 of him also shall the ,son  
of man be ashamed1 when he cometh in the
 glory of his ,father with his holy     
angels4 ,i now proceed to the signs of  
pride in particular duties4             

,the ,signs of ,pride in and about      
,religious ,duties4  ,sign ,i4 ,a proud 
person is most solicitous in and about  
that part of duty which is visible to   
man1 and tendeth to advance him in men's
 esteem3 and therefore he is more       
regardful of the outside1 than of the   
inside2 of the words1 than of the       
heart4#bad ,he taketh much pains1 if he 
be a preacher1 to cast his sermon into  
such a form as tendeth to set forth his 
parts1 according to the quality of them 
that he would please4 ,if he live where 
wit is valued above grace1 or pedantic  
gingling above a solid1 clear1          
judicious1 masculine discourse1 he bends
 himself to the humour of his auditors1 
and acts his part as a stage-player for 
applause4 ,if he live where serious1    
earnest exhortations are in more        
request1 he studieth to put an affected 
fervency into his style1 which may make 
the hearers believe that he believes    
himself1 and to seem to be what indeed  
he is not1 and to feel what he feeleth  

not3 but all this while about his heart 
he is little solicitous2 and takes small
 pains to affect it with the reverence  
of ,god1 and with a due estimation of   
his truth1 and a due compassion of men's
 souls1 and indeed to believe and feel  
what he would seem to believe and feel4 
,so also in prayer and discourse1 his   
chief study is to speak so as may best  
procure applause2 and it is seldom that 
he is so cunning as to hide this his    
design from the observation of judicious
 men that know him3 they may usually    
perceive that he is the image of a      
preacher or christian1 by affectation   
forcing himself to that which he is not 
truly serious in4 ,he is sounding brass1
 a tinkling cymbal1 a bladder full of   
wind1 a skin full of words2 wise and    
devout in public on the stage1 but at   
home and with his companions in his     
ordinary converse1 he is but common1 if 
not unclean4 ,he is the admiration of   
fools1 and the compassion of the wise2  
an oracle at the first congress to those

 that know him not1 and the pity of     
those that have seen him at home1 and   
without his mask3 he is like proud      
gentlewomen that bestow a great part of 
the morning in mundifying and adorning  
themselves when they are to be seen1 and
 go abroad1 but at home are very homely4
 ,and usually the proud1 being          
hypocrites1 are secret haters of the    
most serious1 and judicious christians2 
because these are more quick-sighted    
than others1 to see through the cloak of
 their hypocrisy2 unless as their       
charity1 constraining them to conceal   
their fears and jealousies1 may         
reconcile the hypocrite to them4  ,sign 
,,ii4 ,proud men are apt to put on      
themselves to any public duty which may 
tend to magnify them or set out their   
parts1 and think themselves fitter to be
 preferred before others1 and employed1 
than indeed they are4#bae ,they are     
forward to speak in preaching or praying
 among others1 or in ordinary talk2 a   
little knowledge maketh them think that 

they are fit to be preachers3 whereas   
the humble say with ,moses1 ,who am ,i  
that ,i should go unto ,pharaoh8 c4     
,exod4 iii4 #aa4 ,i am not eloquent1 but
 slow of speech4--,o my ,lord1 send ,i  
pray thee by the hand of him whom thou  
wilt send1 ,exod4 iv4 #ac4 ,or1 as      
,isaiah1 chap4 xvi4 #e1 ,woe is me1 for 
,i am undone1 because ,i am a man of    
unclean lips6 c42 or as ,paul1 #b ,cor4 
ii4 #af1 ,who is sufficient for these   
things8 ,how many a sermon hath pride   
both studied and preached6 ,and how many
 a prayer hath it formed6 ,and how well 
are they like to be heard of ,god6      
,sign ,,iii4 ,the proud are loth to be  
clouded by the greater abilities of     
others3 they are content that weaker men
 pray or preach with them1 that will not
 obscure but put off their parts1 that  
they may have the pre-eminence2 as a    
dwarf1 that makes another seem a proper 
man4 ,they are less troubled that ,god  
and the gospel is dishonoured by the    
infirmities1 insufficiency1 and faults  

of others1 than that their glory is     
obscured by worthier men1 though ,god be
 honoured and his work promoted4#baf    
,whereas the humbled person wisheth from
 the bottom of his heart1 that all the  
,lord's people were prophets1 that all  
men could preach1 and pray1 and         
discourse1 and live much better than he 
doth himself1 though he would also be as
 good as they4 ,he is glad when he      
heareth any speak more judiciously1     
powerfully1 and convincingly than he1   
rejoicing that ,god's work is done1     
whoever do it2 for he loveth wisdom and 
holiness1 truth and duty1 not only      
because it is his own1 but for itself1  
and for ,god1 and for the souls of      
others4 ,a proud man envieth both the   
parts1 and work1 and honour of others2  
and is like the devil1 repining at the  
gifts of ,god2 and the better and wiser 
any one is the more he envieth him3 he  
is an enemy to the fruits of ,god's     
beneficence2 as if he would have ,god   
less good and bountiful to the world1 or

 to any but himself1 and such as will   
serve his party1 and interest1 and      
honour with their gifts3 his eye is evil
 because ,god is good4 ,if others be    
better spoken of than himself1 as more  
learned1 able1 wise1 or holy1 it        
kindleth in his breast a secret hatred  
of them1 unless they are such whose     
honour is his honour1 or contributeth   
thereto2 whereas the holy1 humble soul1 
is sorry that he wants what others have1
 but glad that others have what he      
wants4 ,he loveth ,god's gifts wherever 
he seeth them2 yea1 though it were in   
one that hateth him4 ,he would not have 
the world to be shut up in a perpetual  
night1 because he may not be the sun2   
but would have them receive that by     
another which he cannot give them1 and  
is glad that they have a sun though it  
be not he4 ,though some preached ,christ
 of envy and strife1 of contention1 and 
not sincerely1 to add afflictions to his
 bonds1 yet ,paul rejoiced1 and would   
rejoice1 that ,christ was preached1     

,phil4 i4 #ae-ah4  ,sign ,,iv4 ,when the
 proud man is praying or preaching1 his 
eye is principally upon the hearers1 and
 from them it is that his work is       
animated1 and from them that he fetcheth
 principally the fire or motives for his
 zeal4 ,he is thinking principally of   
their case1 and all the while fishing   
for their love1 and approbation1 and    
applause2 and where he cannot have it1  
the fire of his zeal goeth out4         
,whereas1 though the humble             
subordinately look at men1 and would do 
all to edification1 yet it is not to be 
loved by them1 so much as to exercise   
love upon them2 nor to seek for honour  
and esteem from them1 so much as to     
convert and save them3 and it is ,god   
that he chiefly eyeth and regardeth2 and
 from him that he fetches his most      
powerful motives2 and it is his         
approbation that he expecteth3 his eye  
and heart is so upon the auditors as to 
be more upon ,god2 he would feed the    
sheep1 but would please the ,lord and   

,owner of them4  ,sign ,v4 ,a proud man 
after his duty is more inquisitive how  
he was liked by men1 and what they think
 or say of him1 than whether ,god and   
conscience give him their approbation4  
,he hath his scouts to tell him whether 
he be honoured or dishonoured3 this is  
the return of prayer that he looks      
after2 this is the fruit of preaching   
which he seeks to reap4 ,but these are  
inconsiderable things to a serious1     
humble soul2 he hath ,god to please1 his
 work to do1 and sets not much by human 
judgment4  ,sign ,,vi4 ,a proud man is  
more troubled when he perceiveth that he
 is undervalued and misseth of the      
honour which he sought1 than that his   
preaching succeeds not for the good of  
souls1 or his prayers prevail not for   
their spiritual good4#bag ,every man is 
most troubled for missing that which is 
his end4 ,to do good and get good is the
 end of the sincere1 and this he looks  
after1 and rejoiceth if he obtain it1   
and is troubled if he miss it4 ,to seem 

good1 and wise1 and able is the proud   
man's end2 and if the people honour him1
 it puffs him up with gladness1 as if he
 were a happy man2 and if they slight   
him or despise him1 he is cast down1 or 
cast into some turbulent passion1 and   
falls a hating or wrangling with them   
that deny him the honour he expects1 as 
if they did him a heinous wrong3 as if a
 physician should want both skill and   
care to cure his patients1 but hateth   
and revileth them1 because they prefer  
another that is abler1 and will not die 
to secure his honour1 or magnify his    
skill for killing their friends4 ,the   
proud man's honour is his life and idol4
  ,sign ,,vii4 ,the heart of the proud  
is not inclined to humbling duties1 to  
penitent confessions1 and lamentations  
for sin1 and earnest prayer for grace   
and pardon2 but unto some formal        
observances and lip-labour1 or the      
,pharisee's self-applause1 ,i thank thee
 that ,i am not as other men1 nor as    
this publican4 ,not but that the        

humblest have great cause to bless ,god 
for their spiritual mercies and his     
differencing grace2 but the proud thank 
,god for that which they have not2 for  
sanctification1 when they are           
unsanctified2 and for justification1    
when they are unjustified2 and for the  
assured hope of glory1 when they are    
sure to be damned if they be not changed
 by renewing grace2 and for being made  
the heirs of heaven while they continue 
the heirs of hell4 ,and therefore the   
proud are least afraid of coming without
 right or preparation to the sacrament  
of the body and blood of ,christ3 they  
rush in with confident presumption2 when
 the humble soul is trembling without1  
as being oft more fearful to enter than 
it ought4  ,sign ,,viii4 ,proud persons 
are of all others the most impatient of 
church discipline1 and uncapable of     
living under the government of ,christ4 
,if they sin1 they can scarce endure the
 gentlest admonition2 but if they are   
reproved sharply 7or cuttingly7 that    

they may be sound in the faith1 you     
shall perceive that they smart by their 
impatience4 ,but if you proceed to more 
public reproof and admonition1 and call 
them to an open confession of their sin 
to those whom they have wronged1 or     
before the congregation1 and to ask     
forgiveness1 and seriously crave the    
prayers of the church1 you shall then   
see the power of pride against the      
ordinance and commands of ,god4 ,how    
scornfully will they spurn at these     
reproofs and exhortations6 ,how         
obstinately will they refuse to submit  
to their unquestionable duty6 ,and how  
hardly are they brought to confess the  
most notorious sins6 or to confess that 
it is their duty to confess them2 though
 they would easily believe that it is   
the duty of another1 and would exhort   
another to do that which they themselves
 refuse6 ,the physic seemeth so         
loathsome to them which ,christ hath    
prescribed them1 that they hate him that
 bringeth it1 and will die and be damned

 before they will take it2 but perhaps  
will turn again and all to rent you     
7unless where they are restrained by the
 secular arm47 ,but if you proceed to   
reject them1 for their obstinate        
impenitency in heinous sin1 from the    
visible communion of the church1 you    
shall then see yet more how contrary    
pride is to the church order and        
government ordained by ,christ4 ,how    
bitterly will they hate those that put  
them to such 7necessary7 disgrace6 ,how 
will they storm1 and rage1 and turn     
their fury against the church2 as if    
,christ's remedy were the greatest      
injury to them in the world6 ,you may   
read their character in the second      
,psalm4 ,therefore ,christ calleth men  
to come as little children into his     
school2 or else they will be unteachable
 and incorrigible1 ,matt4 xviii4 #c4    
,sign ,,ix4 ,a proud man hath an        
heretical disposition1 even when he     
crieth out against heretics4 ,he is apt 
to look most after matters of dispute   

and contention in religion2 obscure     
prophecies1 ,god's decrees1             
controversies which trouble the church  
more than edify1 circumstances1         
ceremonies1 forms1 outwards1 orders1 and
 words3 and for his opinion in these he 
must be somebody4  ,sign ,x4 ,a proud   
man is unsatisfied with his standing in 
communion with the church of ,christ1   
and is either ambitiously aspiring to a 
dominion over it1 or is inclined to a   
separation from it4 ,they are too good  
to stand on even ground with their      
brethren3 if they be teachers or rulers 
they can approve the constitution of the
 church2 but otherwise it is too bad for
 them to have communion with2 they must 
be of some more refined or elevated     
society3 they are not content to come   
out and be separate from the infidel and
 idolatrous world1 but they must also   
come out and be separate from the       
churches of ,christ1 consisting of men  
that make a credible profession of faith
 and godliness4 ,they think it not      

enough to forbear sin themselves1 and to
 have no fellowship with the works of   
darkness1 but reprove them1 nor to      
separate from men as they separate from 
,christ2 but they will also separate    
from them in their duty1 and odiously   
aggravate every imperfection1 and fill  
the church with clamours and            
contentions1 and break it into fractions
 by their schisms1 and this not for any 
true reformation or edifying of the     
body1 7for how can division edify it87  
but to tell the world that they account 
themselves more holy than the           
church4#bah ,thus ,christ himself was   
quarrelled with as unholy by the        
,pharisees for eating with publicans and
 sinners2 and his disciples for not     
washing before meat1 and observing the  
traditions of the elders2#bai and for   
rubbing out corn to eat on the          
sabbath-day4 ,and they that will not be 
strict in their conformity to ,christ1  
will be righteous overmuch1 and stricter
 than ,christ would have them be1 where 

pride commandeth it4 ,they will be of   
the strictest party and opinions1 and   
make opinions and parties that are      
stricter than ,god's commands2 and run  
into errors and schisms that they may be
 singular1 from the general communion of
 the church2 and will be of a lesser    
than ,christ's little flock4            
,signs of ,pride in common ,converse4   
,sign ,i4 ,pride causeth subjects to be 
too quick in censuring the actions of   
their governors1 and too impatient of   
what they suffer from them1 and apt to  
murmur at them1 and rebel against them4 
,it makes inferiors think themselves    
competent judges of those commands and  
actions of their superiors1 the reasons 
of which they never heard1 nor can be   
fit to judge of1 unless they were of    
their council4 ,it makes them forget all
 the benefits of government1 and mind   
only the burdens and suffering part1 and
 say as ,korah1 ,numb4 xvi4 #c1 ,ye take
 too much upon you1 seeing all the      
congregation are holy1 every one of     

them1 and the ,lord is among them3      
wherefore then lift ye up yourselves    
above the congregation of the ,lord8    
,ver4 #ac1 #ad1 ,is it a small thing    
that thou hast brought us up out of a   
land that floweth with milk and honey1  
to kill us in the wilderness1 except    
thou make thyself altogether a prince   
over us8--,wilt thou put out the eyes of
 these men8 ,proud men are impatient1   
and aggravate their disappointments1 and
 think they have reason and justice on  
their side4  ,sign ,,ii4 ,a proud man is
 more disposed to command than to obey1 
and cannot serve ,god contentedly in a  
mean and low condition4 ,he is never a  
good subject1 or servant1 or child1 for 
subjection seems a slavery to him4 ,he  
thinks it a baseness to be governed by  
another4 ,he hath a reason of his own1  
which still contradicteth the reason of 
his rulers1 and a will of his own that  
must needs be fulfilled1 and cannot     
submit or yield to government4 ,he is   
still ready to step out of his rank1 and

 prepare for suffering by disorder1 that
 he may taste the sweetness of present  
liberty2 as if your horse or cattle     
should break out from you to be free1   
and famish in the winter1 when snow     
depriveth them of grass4 ,whereas the   
humble know it is much easier to obey   
than govern1 and that the valleys are   
the most fruitful grounds1 and that it  
is the cedars and mountain trees that   
are blown down1 and not the shrubs1 and 
that a low condition affordeth not only 
more safety1 but more quietness and     
leisure to converse with ,god1 and that 
it is a mercy that others may be        
employed in his preservation1 and       
keeping the walls1 and watching the     
house1 while he may follow his work in  
quietness and peace2 and therefore      
willingly payeth honour and tribute to  
whom it is due4  ,sign ,,iii4 ,if a     
proud man be a ruler1 he is apt to be   
lifted up in mind2 and to despise his   
inferiors1 as if they were not men1 or  
he were more4 ,he is apt to disdain the 

counsels of the wise1 and to scorn      
admonition from the ministers of        
,christ1 and to hate every ,micaiah that
 prophesieth not good of him1 and to    
value none but flatterers1 and          
discountenance faithful dealers1 and not
 endure to hear of his faults4 ,he is   
apt to fall out with the power of       
godliness1 and the gospel of ,christ1 as
 that which seemeth to cross his        
interest2 and to forget his own         
subjection to ,god1 and the danger of   
his subjects4 ,he is more desirous to be
 obeyed by his inferiors1 than himself  
to obey his absolute ,lord4 ,he         
expecteth that his commands be obeyed1  
though ,god command the contrary2 and is
 more offended at the neglect of his    
laws and honour1 than at the contempt of
 the honour and laws of ,god4  ,sign    
,,iv4 ,if there be any place of office1 
honour1 or preferment void1 a proud man 
thinks that he is the fittest for it2   
and if he seek it he taketh it for an   
injury if another be preferred before   

him as more deserving3 and though they  
that had a hand in putting him by1 and  
preferring another1 did it never so     
judiciously1 and impartially1 and for   
the common good1 without any respect to 
any friend or interest of their own1 yet
 all this will not satisfy the proud1   
who knoweth no reason or law but        
selfishness2 but he will bear a grudge  
to men for the most righteous1 necessary
 action4 ,what ignorant men and impious 
have we known displeased1 because they  
were not thought worthy to be teachers  
in the church6 or because a people that 
knew the worth of their souls1 had the  
wit and conscience to prefer a worthier 
man before them6 ,what worthless men 7in
 corporations and elsewhere7 have we    
seen displeased1 because they were not  
chosen to be governors6 ,so unreasonable
 a sin is pride4  ,sign ,v4 ,a proud man
 thinks1 when he looks at the works of  
his superiors1 that he could do them    
better himself1 if he had the doing of  
them4 ,there is not one of them of a    

hundred but think that they could rule  
better than the king doth1 and judge    
better than the judge doth1 and perhaps 
preach better than the preacher doth1   
unless his ignorance be so palpable as  
that he cannot question it4 ,absalom    
would do the people justice better than 
his father ,david1 if he were king4 ,if 
all the matters of church and           
commonwealth were at his disposal1 how  
confident is he that they should be well
 ordered1 and all faults mended2 and oh6
 how happy a world should we have6      
,sign ,,vi4 ,a proud man is apt to      
overvalue his own knowledge1 and to be  
much unacquainted with his ignorance3 he
 is much more sensible of what he       
knoweth1 than how much he is wanting of 
what he ought to know3 he thinks himself
 fit to contradict the ablest divine1   
when he hath scarce so much knowledge as
 will save his soul4#bbj ,if he have but
 some smattering to enable him to talk  
confidently of what he understandeth    
not1 he thinks himself fittest for the  

chair2 and is elevated to a pugnacious  
courage1 and thinks he is able to       
dispute with any man1 and constantly    
gives himself the victory4 ,if it be a  
woman that hath gathered up a few       
receipts1 she thinketh herself fit to be
 a physician1 and venture the lives of  
dearest friends upon her ignorant       
skilfulness2 when seven years' study    
more is necessary to make such novices  
know how little they know1 and how much 
is utterly unknown to them1 and seven   
years more to give them an encouraging  
taste of knowledge3 yet pride makes them
 doctors in divinity and physic by its  
mandamus1 without so much ado2 and as   
they commenced1 so they practise1 in the
 dark3 and to save the labour of so long
 studies1 can spare1 and gravely deride1
 that knowledge1 which they cannot get  
at cheaper rates4 ,and no wonder1 when  
it is the nature of pride and ignorance 
to cause the birth and increase of each 
other4 ,it were a wonder for an ignorant
 person to be humble2 and when he       

knoweth not what abundance of excellent 
truths are still unknown to him1 nor    
what difficulties there are in every    
controversy which he never saw4 ,how    
many studious1 learned1 holy divines    
would go many thousand miles 7if that   
would serve7 to be well resolved of many
 doubts in the mysteries of providence1 
decrees1 redemption1 grace1 free-will1  
and many the like1 and that after twenty
 or forty years' study3 when ,i can take
 them a boy or a woman in the streets1  
that can confidently determine them all 
in a few words1 and pity the ignorance  
or error of such divines1 and shake the 
head at their blindness1 and say1 ,god  
hath revealed them to themselves that   
are babes6 yea1 and perhaps their       
confidence taketh dissenters for such   
heretical1 erroneous1 intolerable       
persons1 that they look upon them as    
heathens and publicans1 and either with 
the papists reproach and persecute them1
 or with the lesser sects divide from   
them1 as from men that receive not the  

truth3 and thus pride makes as many     
churches as there are different         
opinions4  ,sign ,,vii4 ,pride maketh   
men wonderful partial in judging of     
their own virtues and vices in          
comparison of other mens4 ,when the     
humble are complaining of their         
weaknesses and sinfulness1 and have much
 ado to believe that they are any thing1
 or to discern the sincerity of their   
grace2 and think their prayers are as no
 prayers1 and their duties so bad that  
,god will not regard them2 the proud    
think well of all they do1 and are      
little troubled at their greater wants4 
,they easily see another man's failings2
 but the very same1 or worse1 they      
justify in themselves4 ,their own       
passions1 their own overreachings or    
injurious dealings1 their own ill words1
 are smoothed over as harmless things1  
when other men's are aggravated as      
intolerable crimes4 ,another is judged  
by them unfit for human societies1 for  
less than that which they cannot endure 

to be themselves reproved for1 and will 
hardly be convinced that it is any      
fault3 so blind is pride about          
themselves4  ,sign ,,viii4 ,pride makes 
men hear their teachers as judges1 when 
they should hear them as learners and   
disciples of ,christ3 they come not to  
be taught what they knew not1 but to    
censure what they hear1 and as          
confidently pass their judgment on it1  
as if their teachers wanted nothing but 
their instructions to teach them aright4
 ,i know that no poison is to be taken  
into the soul upon pretence of any man's
 authority1 and that we must prove all  
things1 and hold fast that which is     
good3 but yet ,i know that you must be  
taught even to do this2 and that the    
pastor's office is appointed by ,christ 
as necessary to your good2 and that the 
scholars that are still quarrelling with
 their teachers1 and readier to teach   
their masters than to learn of them1 and
 boldly contradicting what they never   
understood1 are too proud to become     

wise2 and that humility and reason      
teacheth men to learn with a sense of   
their ignorance1 and the necessity of a 
teacher4  ,sign ,,ix4 ,a proud man is   
always hard to be pleased1 because he   
hath too great expectations from others3
 he looks for so much observance and    
respect1 and to be humoured and honoured
 by all1 that it is too hard a task for 
any man to please him that hath much to 
do with him1 and hath any other trade to
 follow2 he that will please him1 must  
either have little to do with him1 and  
come but seldom in his way1 or else he  
must study the art of man-pleasing1     
compliment1 and flattery1 till he be    
ready to commence doctor in it1 and must
 make it his trade and business1 as     
nurses do to tend the sick1 or quiet    
children4 ,one look1 or word1 or action1
 will every day fall cross1 and some    
respect or compliment will be wanting4  
,and1 as godly1 humble men do justly    
aggravate their sins from the greatness 
and excellency of ,god whom they offend2

 so the proud man foolishly aggravates  
every little wrong that is done him1 and
 every word that is said against him1   
and every supposed omission or neglect  
of him1 by the high estimation he hath  
of himself against whom it is done4     
,sign ,x4 ,the proud are desirous of    
precedency among men3 to be saluted with
 the first1 and taken by great ones into
 the greatest favour2 and to be set in  
the upper room1 at table1 and at church2
 and to take the better hand4 ,he       
grudgeth at those who are set above him 
and preferred before him1 unless they   
are much his superiors3 or1 if he have  
the wit to avoid the disgrace of        
contending for such trifles1 and showing
 the childishness of his pride to       
others1 yet he retaineth a displeasure  
at the heart3 when the humble give      
precedency to others1 and set themselves
 at the lower end1 ,luke xiv4 #i1 #aj4  
,sign ,,xi4 ,a proud man expecteth that 
all the good that he doth be remembered1
 and that others do keep a register of  

his good works1 and take notice of his  
learning1 worth1 and virtues3 as their  
own memories are stronger here than in  
any thing1 so they think other men's    
should be2 as if 7being conscious how   
unfit they are for the esteem of ,god7  
they thought all were lost which is not 
observed and esteemed by men4 ,as their 
eye is upon themselves1 so they think   
the eye of others should be also2 and   
that as their own1 to admire the good1  
and not to see infirmities and evil4#bba
  ,sign ,,xii4 ,no man is taken for so  
great a friend to the proud as their    
admirers2 whatever else they be1 they   
love those men best1 that highliest     
esteem them3 the faults of such they can
 extenuate and easily forgive4 ,let them
 be drunkards1 or whoremongers1 or      
swearers1 or otherwise ungodly1 the     
proud man loveth them according to the  
measure of their honouring him4 ,if you 
would have his favour1 let him hear that
 you have magnified him behind his back1
 and that you honour him above all other

 men4 ,but if the holiest servant of    
,god think meanly of him1 and speak of  
him but as he is2 especially if he think
 they are disesteemers of him1 or are   
against his interest and honour1 all    
their wisdom and holiness will not      
reconcile him to them1 if they were as  
wise or good as ,peter or ,paul4 ,it    
signifieth nothing to him that they are 
honourers of ,god1 if he think they be  
not honourers of him4 ,nay1 he will not 
believe or acknowledge their goodness1  
but take all for hypocrisy1 if they suit
 not with his interest or honour3 and   
all because he is an idol to himself4   
,sign ,,xiii4 ,a proud man is apt to    
domineer with insolency when he gets any
 advantage1 and perceiveth himself on   
the higher ground4 ,he saith as ,pilate 
to those that are in his power1 ,knowest
 thou not that ,i have power to crucify 
thee1 and power to release thee8        
forgetting that they have no power at   
all against any1 but what is given them 
from above1 ,john xix4 #aj1 #aa4        

,victories and successes lift up fools1 
and make them look big and forget       
themselves1 as if their shadows were    
longer than before4 ,servants got on    
horseback will speak disdainfully of    
princes that are on foot4#bbb ,david    
saith1 ,the proud have had me in        
derision1 ,psal4 cxix4 #ea4 ,if they get
 into places of power by preferment they
 cannot bear it1 but are puffed up and  
intoxicated as if they were not the same
 men they were4 ,they deal worse by     
their inferiors if they humour them not1
 than ,balaam by his ass2 when they have
 made them speak1 their insolency cannot
 bear it3 whereas the humble remembereth
 how far he is equal with the lowest1   
and dealeth gently with his servants    
themselves1 remembering that he also    
hath a ,master in heaven1 ,col4 iv4 #a1 
#b2 ,eph4 vi4 #i4  ,sign ,,xiv4 ,a proud
 man is impatient of being contradicted 
in his speech2 be it right or wrong you 
must say as he1 or not gainsay him4     
,hence it is that gallants think that a 

man's life is little enough to expiate  
the wrong1 if a man presume to say1 they
 lie4 ,i know that children1 and        
servants1 and other inferiors must not  
be unreverent or immodest1 in an        
unnecessary contradicting the words of  
their superiors1 but must silently give 
place when they cannot assent to what is
 said2 but yet an impatience of sober   
and reasonable contradiction1 even from 
an inferior or servant1 is not a sign of
 a humble mind4  ,sign ,,xv4 ,wherever a
 proud man dwelleth1 he is turbulent and
 impatient if he have not his will4 ,if 
he be a public person1 he will set a    
kingdom all on fire1 if things may not  
go as he would have them4 ,among the    
crimes of the last and perilous times1  
,paul numbereth these2 to be lovers of  
their own selves1 boasters1 proud1      
traitors1 heady1 high-minded1 #b ,tim4  
iii4 #b-d4 ,if they have to do in church
 affairs1 they will have their will and 
way1 or they will cast all into         
confusion1 and hinder the gospel1 and   

turn the churches upside down4 ,in towns
 and corporations they are heady and    
turbulent to have their wills4 ,in      
families there shall be no peace1 if    
every thing may not go their way4 ,they 
cannot yield to the judgment of another4
  ,sign ,,xvi4 ,proud men are passionate
 and contentious1 and cannot put up     
injuries or foul words2 when a humble   
man giveth place to wrath1 and avengeth 
not himself1 nor resisteth evil2 but is 
meek and patient1 forbearing and        
forgiving1 and so heaping coals of fire 
on his enemies' heads4#bbc ,only by     
pride cometh contention1 ,prov4 xiii4   
#aj4 ,he that is of a proud heart       
stirreth up strife1 ,prov4 xxviii4 #be4 
,what is their wrath1 their scorns1     
their railing and endeavouring to vilify
 those that have offended them1 but the 
foam and vomit of their pride8 ,proud1  
haughty scorner is his name1 that       
dealeth in proud wrath1 ,prov4 xxi4 #bd4
  ,sign ,,xvii4 ,a proud man is either  
an open or a secret boaster4 ,if he be  

ashamed to show his pride by open       
boasting1 then he learneth the skill of 
setting out himself1 and making known   
his excellencies in a closer and more   
handsome way4 ,his own commendations    
shall not seem the design of his speech1
 but to come in upon the by1 or before  
he was aware1 as if he thought of       
something else3 or it shall seem        
necessary to some other end1 and a thing
 that he is unavoidably put upon1 as    
against his will3 or he will take upon  
him to conceal it1 but by a transparent 
veil1 as some proud women hide their    
beauties3 or he will conjoin the mention
 of some of his infirmities1 but they   
shall be such as he thinks no matter of 
disgrace1 but like proud women's beauty 
spots1 to set out the better part which 
they are proud of4#bbd ,but one way or  
other1 either by ostentation or         
insinuation1 his work is to make known  
all that tendeth to his honour1 and to  
see that his goodness1 and wisdom1 and  
greatness be not unknown or unobserved2 

and all because he must have men's      
approbation1 the hypocrite's reward3 he 
is as buried if he be unknown4 ,proud   
and boasters are joined together1 ,rom4 
i4 #cj2 #b ,tim4 iii4 #b4 ,theudas the  
deceiver boasted himself to be somebody1
 ,acts v4 #cf4 ,simon ,magus gave out   
that himself was some great one1 and the
 people all gave heed to him from the   
least to the greatest1 saying1 ,this man
 is the great power of ,god1 ,acts viii4
 #i1 #aj4 ,such love the praise of men  
more than the praise of ,god1 ,john xii4
 #dc4 ,but the humble hath learned      
another kind of language2 not           
affectedly1 but from the feeling of his 
heart1 to cry out1 ,i am vile2 ,i am    
unworthy to be called a child2 my sins  
are more than the hairs of my head4 ,and
 he hateth their vanity that by         
unseasonable or immoderate              
commendations1 endeavour to stir him up 
to pride1 and so to bring him to be vile
 indeed1 by proclaiming him to be       
excellent4 ,much more doth he abhor to  

praise himself1 having learned1 ,prov4  
xxvii4 #b1 ,let another man praise thee1
 and not thine own mouth2 a stranger1   
and not thine own lips4 ,he praiseth    
himself by works1 and not by words1     
,prov4 xxxi4 #ca4  ,sign ,,xviii4 ,a    
proud man loveth honourable names and   
titles2 as the ,pharisees to be called  
,rabbi1 ,matt4 xxiii4 ,and yet they may 
have so much wit as to pretend1 that is 
but to promote their service for the    
common good1 and not that they are so   
weak to care for empty names2 or else   
that they were forced to it1 by         
somebody's kindness1 without their      
seeking1 and against their wills4  ,sign
 ,,xix4 ,pride doth tickle the heart of 
fools with content and pleasure to hear 
themselves applauded1 or see themselves 
admired by the people1 or to hear that  
they have got a great reputation in the 
world1 or to be flocked after1 and cried
 up1 and have many followers4 ,herod    
loveth to hear in commendation of his   
oration1 ,it is the voice of a god1 and 

not of a man1 ,acts xi4 #bb4 ,it is a   
feast to the proud1 to hear that men    
abroad do magnify him1 or see that those
 about him do reverence1 and love1 and  
honour1 and idolize him4 ,hence hath the
 church been filled with busy           
sect-masters1 even of those that seemed 
forwardest in religion2 which was sadly 
prophesied of by ,paul to the           
,ephesians1 ,acts xx4 #bi1 #cj4 ,two    
sorts of troublers1 under the name of   
pastors1 pride hath in all ages thrust  
upon the church2 devouring wolves1 and  
dividing sect-masters4 ,for ,i know     
this1 that after my departure shall     
grievous wolves enter in among you1 not 
sparing the flock4 ,also of your own    
selves shall men arise1 speaking        
perverse things1 to draw away disciples 
after them4 ,see also ,rom4 xvi4 #af1   
#ag4  ,sign ,,xx4 ,pride maketh men     
censorious and uncharitable3 they       
extenuate other men's virtues and good  
works1 and suspect ungroundedly their   
sincerity4 ,a little thing serves to    

make them think or call a man a         
hypocrite4 ,very few are honest1 or     
sincere1 or godly1 or humble1 or        
faithful1 or able1 or worthy in their   
eyes1 even among them that are so       
indeed1 or that they have cause to think
 so3 a slight conjecture or report      
seemeth enough to allow them to condemn 
or defame another4 ,they quickly see the
 mote in a brother's eye4 ,their pride  
and fancy can create a thousand         
heretics1 or schismatics1 or hypocrites1
 or ungodly ones1 that never were such  
but in the court of their presumption4  
,especially if they take men for their  
adversaries1 they can cast them into the
 most odious shape1 and make them any   
thing that the devil will desire them4  
,but the humble are charitable to       
others1 as conscious of much infirmity  
in themselves1 which makes them need the
 tenderness of others4 ,they judge the  
best till they know the worst1 and      
censure not men until they have both    
evidence to prove it1 and a call to     

meddle with them1 having learned1 ,matt4
 vii4 #a-d1 ,judge not that ye be not   
judged4  ,sign ,,xxi4 ,pride causeth men
 to hate reproof3 the proud are forward 
in finding faults in others1 but love   
not a plain reprover of themselves4     
,though it be a duty which ,god himself 
commandeth1 ,lev4 xix4 #ag1 as an       
expression of love1 and contrary to     
hatred1 yet it will make a proud man to 
be your enemy4 ,prov4 xv4 #ab1 ,a       
scorner loveth not one that reproveth   
him1 neither will he go unto the wise4  
,prov4 ix4 #g1 #h1 ,he that reproveth a 
scorner1 getteth himself shame2 and he  
that rebuketh a wicked man1 getteth     
himself a blot4 ,reprove not a scorner1 
lest he hate thee3 rebuke a wise man1   
and he will love thee4 ,it galleth their
 hearts1 and they take themselves to be 
injured1 and they will bear you a grudge
 for it1 as if you were their enemy4 ,if
 they valued or honoured you before1 you
 have lost them or angered them if you  
have told them of their faults4 ,if they

 love to hear a preacher deal plainly   
with others1 they hate him when he      
dealeth so with them4 ,herod will give  
away ,john's head1 when he hath first   
imprisoned him for telling him of his   
sin1 though before he reverenced him and
 heard him gladly4 ,they can easily     
endure to be evil1 and do evil1 but not 
to hear of it4 ,as if a man that had the
 leprosy1 loved the disease1 and yet    
hated him that telleth him that he hath 
it1 or would cure him of it4 ,this pride
 is the thing that hath made men so     
unprofitable to each other1 by driving  
faithful reproof and admonition almost  
out of the world1 because men are so    
proud that they will not hear it4 ,hence
 it is that others hear oftener of men's
 faults1 than they do themselves2 and   
that backbiting is grown the common     
fashion1 because proud sinners drive    
away reprovers1 by their impatience and 
displeasure4 ,husbands and wives1 yea1  
servants with their masters1 are so far 
out of love with just reproof1 that they

 can hardly bear it4 ,he must be        
exceedingly skilful in smoothing and    
oiling every word1 and making it more   
like to a commendation or flattery1 than
 a reproof1 that will escape their      
indignation4  ,sign ,,xxii4 ,when a     
proud man is justly reproved1 he        
studieth presently to deny or extenuate 
his fault2 to show you that he is more  
tender of his honour than of his        
honesty4 ,it is a hard thing to bring   
him to free confession1 and to thank you
 for your love and faithfulness1 and to 
resolve upon more watchfulness for the  
time to come3 when the humble soul is   
readier to believe that he is faulty    
than that he is innocent1 and to say    
more against himself than you shall say 
7if truly74 ,this one sign may tell you 
how commonly pride reigneth in the      
world4 ,how few are they among many that
 are heartily thankful for a just and   
necessary reproof6 ,mark them1 whether  
the first word they speak1 in answer to 
you1 be not either a denial or an       

excuse1 or an upbraiding you with       
something that they think you faulty in1
 or else a passionate1 proud repulse1   
bidding you meddle with yourselves8     
,sign ,,xxiii4 ,pride maketh men        
talkative2 and more desirous to speak   
than to hear1 and to teach than to be   
taught3 because such think highly of    
their own understandings1 and think     
others have more need of their          
instructions1 than they of other        
men's4#bbe ,not that humility is any    
enemy to communicative charity1 or to   
zealous endeavours for the converting   
and edifying of souls2 but a teaching1  
talking disposition1 where there is no  
need1 and beyond the measure of your    
calling and abilities1 when you have    
more need to learn yourselves1 is the   
fruit of pride4 ,when you take less heed
 what another saith to you1 than you    
expect he should take of what you say to
 him3 when your talk is not so much by  
way of question as becomes a learner1   
but in the discourses and dictates of a 

teacher3 when you are so full of any    
thing that is your own1 and so          
contemptuous of what is said by others1 
that you have not the patience to hear  
them silently till they come to the end2
 but unmannerly interrupt them1 and set 
in yourselves2 which is as much as to   
say1 ,hold your tongue1 and let me speak
 that am more wise and worthy3 when you 
strive to have the most words1 and to be
 speaking2 as horses in a race1 strive  
which shall go foremost3 this is because
 pride puffs you up1 and moves your     
tongues1 as a leaf is shaken by the     
wind2 it fills your sails2 and makes you
 like bag-pipes1 that are loudest when  
they are full of wind1 and pressed4     
,eccl4 x4 #ad1 ,a fool is full of words4
 ,prov4 x4 #ai1 ,in the multitude of    
words there wanteth not sin3 but he that
 refraineth his lips is wise4  ,sign    
,,xxiv4 ,pride maketh men excessively   
loth to be beholden to others2 so that  
some will starve or perish before they  
will stoop so far as to seek1 or be     

obliged to thankfulness by any2         
especially if they be such as they have 
any quarrel with4 ,and this they take   
for manlike gallantry1 and a scorning to
 be base4 ,i confess that1 as ,paul     
saith to servants1 if we can be free1 we
 should rather choose it2 and that no   
man should unnecessarily make himself a 
debtor to another1 by being beholden to 
him3 especially ministers1 who should   
avoid all temptations of dependence upon
 man3 and therefore should neither hang 
on great ones1 lest they be tempted to  
unfaithful silence or flattery2 nor     
needlessly live on the people's charity1
 lest they be hindered from the free    
exercise of their ministry4 ,therefore  
,paul laboured with his hands where he  
thought it would hinder his work to be  
chargeable to the churches1 or give     
occasion to the envious to reproach     
him2#bbf and he would rather die than   
any should make this his glorying void1 
#a ,cor4 ix4 #ae4 ,innocency and        
independency1 as ,mr4 ,bolton was wont  

to say1 do steel the face1 and help a   
minister to be bold and faithful4 ,as   
,camerarius said1 when he was invited to
 the court1        ,alterius ne sit1 qui
 suus esse potest4  ,but yet man is a   
sociable creature2 and we are made to be
 helpful to each other3 we are like the 
wheels of a watch1 that can none of them
 do their work alone1 without the       
concurrence of the rest4 ,and therefore 
a proud man that would live wholly on   
himself1 and scorneth to be beholden1   
would break himself off from the place  
that ,god hath set him in1 and separate 
himself from human society1 and be      
either a world of himself1 or a god to  
others4 ,but ,god hath caused all the   
members purposely to stand in need of   
one another1 that none might be         
despised1 and that all might still      
exercise love in communicating1 and     
humility in accepting of each other's   
help4  ,sign ,,xxv4 ,pride maketh people
 desirous to equal their superiors1 and 
exceed their equals1 in apparel1 or     

handsome dwellings1 and provisions1 and 
entertainments1 and all appearances that
 tend to set them out1 and make them    
seem considerable in the world3#bbg for 
it excessively regards the eye of man4  
,a fit respect to decency must be had   
7so we place no greater a necessity in  
it than we ought73 but pride would fain 
go with the highest1 and have more      
curiosity than needs2 and maketh a      
greater matter of decency than the thing
 requireth4 ,i am not of their humour1  
that censure every man whose hair is not
 of their cut1 and whose garments are   
not of their fashion1 and who are bred  
in a way of more gentility and ceremony 
than myself4 ,but yet the affectation of
 imitating fashion-mongers1 and bearing 
a port above one's rank1 and rather     
desiring the converse and company of    
superiors than inferiors1 and to live   
like those that are a step above us1    
than those that are a step below us1 are
 signs as significant of pride1 as the  
robes of a judge or a doctor are of     

their dignities and degrees4 ,i am sure 
humility hath learnt this lesson1 ,rom4 
xii4 #af1 ,mind not high things2 but    
condescend to men of low estate3 be not 
wise in your own eyes4 ,as for the      
ridiculous1 effeminate fashions and     
deportment of some men1 and the spots1  
and paintings1 and nakedness1 and other 
antic fashions of some women1 and the   
many hours which they daily waste in    
dressings and adornings1 and preparing  
themselves for the sight of others1 they
 are the badges of so foolish1 and worse
 than childish a sort of pride1 that ,i 
will not trouble myself and the reader  
in reprehending them4 ,manly pride is   
ashamed of such toys4 ,let the patrons  
of them please their patients1 by       
proving them lawful1 while they have no 
wiser work to do2 and when they have    
done1 let them go on to prove that it is
 lawful for sober persons to wear such  
irons as they do in ,bedlam2 and that   
such chains as they in ,newgate wear are
 no signs of a prisoner2 and that it is 

lawful for an honest woman to wear a    
harlot's habit4 ,if the proud have no   
more wit than to wear the badges of     
their childishness or distraction1 and  
show their shame to all they meet1 and  
make themselves as ridiculous as men    
that lay aside their breeches1 and wear 
sidecoats again like children1 ,i will  
leave them to themselves1 and will not  
now trouble them with any longer        
contradiction4  ,sign ,,xxvi4 ,proud    
persons are ashamed and troubled if any 
necessity force them to go lower in     
apparel1 or provisions1 or deportment1  
than others do of their degree2 to show 
you that it is not as a duty that       
decency is regarded by them1 but as the 
ornaments of pride1 else they would be  
quiet when ,providence maketh it cease  
to be their duty4 ,they are not so much 
ashamed of sin1 and the neglect of ,god 
and their salvation1 as they are to be  
seen in sordid attire1 or in a poor and 
homely garb3 beggars and servants show  
here that they are as proud as lords4   

,what abundance of them go but seldom to
 church1 and give this as a reason1 ,i  
wanted clothes6 as if they would neglect
 their souls1 their ,god1 their greatest
 duty1 rather than do it in such clothes
 as they do their common work4 ,doth    
,christ appoint you to give him the     
meeting1 that by his ministers he may   
instruct you for salvation1 and that you
 may ask and receive the pardon of your 
sins2 and will you disappoint him1 and  
refuse to come1 for want of better      
clothes8 ,sure you do not think that    
these are the wedding garment which he  
requireth you to bring4 ,you would beg  
if you were naked or in rags1 and will  
you not come to beg of ,god1 because you
 have no better clothes8 ,do you set    
more by the reputation of your clothes1 
than the means of your salvation8 ,how  
little do such wretches set by ,god1 and
 by his mercy now1 that will shortly on 
their death-beds cry for mercy1 without 
any such regard of clothes6 ,naked they 
come into the world1 and naked they must

 go out1 and yet they will turn their   
backs on the worship of ,god1 for want  
of clothes4 ,they are not ashamed nor   
afraid to be ungodly1 and to forsake    
their duty1 but they are ashamed of torn
 or poor attire4 ,what1 say they1 shall 
we make ourselves ridiculous6 ,when     
their pride and ungodliness is cause of 
a thousand-fold more shame4 ,we read of 
thousands1 even of the poor1 that       
crowded after ,christ to hear him2 but  
of none that staid at home for want of  
clothes2 when it is like they had no    
better than yours4  ,sign ,,xxvii4 ,if a
 proud man be wronged1 he looketh for   
great submission before he will forgive3
 you must lie down at his feet1 and make
 a very full confession1 and behave     
yourself with great submission2         
especially if the law be in his hands4  
,and he is prone to revenge1 and cruel  
in his revenge3 but if he have wronged  
others1 he is hardly brought to confess 
that he wronged them2 and more hardly to
 humble himself for reconciliation1 and 

ask them forgiveness3 when a humble     
person is ready to let go his right for 
peace1 and easily forgiveth1 and easily 
stoopeth to ask forgiveness4  ,sign     
,,xxviii4 ,lastly2 ,pride maketh men    
inordinately desire to have an          
honourable memorial kept of their names 
when they are dead 7if they are persons 
that rise to the hopes of such a        
remembrance27 ,many a monument hath     
pride erected2#bbh many a book hath it  
written to this end2 many a good work   
materially hath it done1 and made it bad
 by such a base intention6 ,many an     
hospital1 and almshouse1 and            
school-house it hath built2 and many a  
pound hath it given to charitable uses  
in pretension1 but to proud and selfish 
uses in intention4 ,not that any should 
causelessly suspect another's ends1 or  
blemish the deserved honour of good     
works1 which it is lawful ordinately to 
regard2 but we should suspect our own   
hearts1 and take heed of so horrible a  
sin1 which would turn the excellentest  

parts and works into poison or          
corruption4 ,and remember how heinous a 
thing it is1 for a man to be laying     
proud designs1 when he is turning to the
 dust1 and going to appear before his   
,judge6 yea1 to set up the monuments of 
his pride over his rotten flesh and     
bones2 and to show that he dieth in so  
great a sin without repentance1 by      
endeavouring that as much as may be of  
it may survive1 when he is dead and     
gone6 ,if such wicked ends do sometimes 
offer to intrude into necessary1        
excellent works1 an honest heart must   
abhor them1 and cast them out1 and beg  
forgiveness2 and not for that forbear   
his work1 nor refuse the comfort of his 
more sincere desires and intents3 but   
such good works do sink the hypocrite   
into hell1 that are principally done as 
a service to pride1 to leave a name on  
earth behind him4  ,thus ,i have been   
long in showing you the signs of pride1 
because the discovery is a great part of
 the cure3 not that every proud person  

hath all these signs2 for every one hath
 not the same temptations or occasions  
to show them2 but every one hath some1  
and many of these2 and he that hath any 
one of them1 hath a sign of pride4 ,and 
again ,i say1 that for all this1 our    
reputation1 as it subserveth the honour 
of ,god and our religion1 and our       
brethren's good1 must be carefully by   
all just means preserved1 and by        
necessary defences vindicated from      
calumniators2 though we must quietly    
bear whatever infamy or slander we are  
tried with4  ,direct4 ,,iii4 ,having    
understood the nature and the signs or  
effects of pride1 consider next of the  
dreadful consequents and tendency of it1
 both as it leadeth to further sin1 and 
unto misery4 ,which ,i shall briefly    
open to you in some particulars4  #a4   
,at the present it is the heart of the  
old man1 and the root and life of all   
corruption1 and of dreadful             
signification1 if it be predominant4 ,if
 any man's heart be lifted up1 the ,lord

 will have no pleasure in him1 or it is 
not upright in him1 ,hab4 ii4 #d4 ,i had
 rather have my soul in the case of an  
obscure humble christian1 that is taken 
notice of by few1 or none but ,god1 and 
is content to approve himself to him1   
than in the case of the highest and most
 eminent and honourable in church or    
state1 that looks for the observation   
and praise of men4#bbi ,god judgeth not 
of men by their great parts1 and        
profession1 and name2 but justifieth the
 humbled soul that is ashamed to lift up
 his face to heaven1 and thinketh       
himself unworthy to speak to ,god1 or to
 have communion with his church1 or to  
come among his servants2 but standing   
afar off1 smiteth upon his breast1 and  
saith1 7in true repentance17 ,o ,god1 be
 merciful to me1 a sinner1 ,luke xviii4 
#ac4 ,pride is as a plague-mark on the  
soul4  #b4 ,there is scarce a sin to be 
thought on that is not a spawn in the   
bowels of pride4 ,to instance in some   
few 7besides all that are expressed in  

the signs73 #a4 ,it maketh men          
hypocrites1 and seem what they are not1 
for the praise of men4 #b4 ,it makes men
 liars3 most of the lies that are told  
in the world1 are to avoid some disgrace
 and shame1 or to get men to think      
highly of them4 ,when a sin is committed
 against ,god or your superiors1 instead
 of humble confession1 pride would cover
 it with a lie4 #c4 ,it causeth         
covetousness1 that they may not want    
provision for their pride4 #d4 ,it      
maketh men flatterers1 and time-servers1
 and man-pleasers1 that they may win the
 good esteem of others4 #e4 ,it makes   
men run into profaneness1 and           
riotousness1 to do as others do to avoid
 the shame of their reproach and scorn1 
that else would account them singular   
and precise4 #f4 ,it can take men off   
from any duty to ,god that the company  
is against2 they dare not pray1 nor     
speak a serious word of ,god1 for fear  
of a jeer from a scorner's mouth4 #g4   
,it is so contentious a sin1 that it    

makes men firebrands in the societies   
where they live2 there is no quiet      
living with them longer than they have  
their own saying1 will1 and way2 they   
must bear the sway1 and not be crossed2 
and when all is done1 there is no       
pleasing them1 for the missing of a     
word1 or a look1 or a compliment1 will  
catch on their hearts1 as a spark on    
gunpowder4 #h4 ,it tears in pieces      
church and state4 ,where was ever civil 
war raised1 or kingdom endangered or    
ruined1 or church divided1 oppressed1 or
 persecuted1 but pride was the great and
 evident cause8 #i4 ,it devoureth the   
mercies and good creatures of ,god1 and 
sacrificeth them to the devil4 ,it is a 
chargeable sin3 what a deal doth it     
consume in clothes1 and buildings1 and  
attendance1 and entertainments1 and     
unnecessary things6 #aj4 ,it is an      
odious thief and prodigal of precious   
time4 ,how many hours that should be    
better employed1 and must one day be    
accounted for1 are cast away upon the   

foresaid works of pride6 especially in  
the needless compliments and visits of  
gallants1 and the dressings of some     
vain1 light-headed women1 in which they 
spend almost half the day1 and can      
scarce find an hour in a morning for    
prayer1 or meditation1 or reading the   
,scriptures1 because they cannot be     
ready2 forgetting how they disgrace     
their wretched bodies1 by telling men   
that they are so filthy or deformed1    
that they cannot be kept sweet and      
cleanly and seemly1 without so long and 
much ado4 #aa4 ,it is odiously unjust4  
,a proud man makes no bones of any      
falsehood1 slander1 deceit1 or cruelty1 
if it seem but necessary to his         
greatness1 or honour1 or preferment1 or 
ambitious ends4 ,he careth not who he   
wrongeth or betrayeth1 that he may rise 
to his desired height1 or keep his      
greatness4 ,never trust a proud man     
further than his own interest bids you  
trust him4 #ab4 ,pride is the pander of 
whoredom and uncleanness3 it is an      

incentive to lust in themselves1 and    
draws the proud to adorn and set forth  
themselves in the most enticing manner1 
as tends to provoke the lust of others4 
,fain they would be thought comely1 that
 others may admire them1 and be taken   
with their comeliness4 ,if they thought 
that none would see them1 they would    
spare their ornaments4 ,and if a common 
decency were all that they affected1    
they would spare their curiosities and  
fashionable superfluities4 ,even they   
that would not be unclean in gross      
fornication with any1 yet would be      
esteemed beautiful and desirable1 and do
 that which tendeth to corrupt the minds
 of fools that see them4 ,these1 and    
indeed almost all sin1 are the natural  
progeny of pride4  #c4 ,as to the misery
 which they bring on themselves and     
others1 7#a47 ,the greatest is1 that    
they forsake ,god1 and are in danger to 
be forsaken by him3 for ,god abhorreth  
the proud1 and beholdeth them as afar   
off4 ,so far as you are proud you are   

hated by him1 and have no acceptance or 
communion with him4 ,pride is the       
highway to utter apostasy4 ,it blindeth 
the mind2 it maketh men confident in    
their own conceits2 and venturous upon  
any new opinion2 and ready to quarrel   
with the word of ,god before they       
understand it4 ,when any thing seems    
hard to them1 they presently suspect the
 truth of the matter1 when they should  
suspect their dark1 unfurnished minds4  
,mark those that are proud in any town1 
or any company of professors of piety2  
and if any infection of heresy or       
infidelity come into that place1 these  
are the men that will soonest catch it4 
,mark those that have turned from truth 
or godliness1 and see whether they be   
not such as were proud and superficial  
in religion before4 ,but ,god giveth    
grace1 and more grace to the humble3 he 
dwelleth with them1 and delighteth in   
them4#bcj  7#b47 ,a proud man is a      
tormentor of himself4 ,setting his mind 
on the thoughts of men1 and desiring    

more of their esteem than he can attain1
 and that which is unsatisfying vanity  
when he hath obtained it1 he is still   
under fruitless1 vexatious desires1 and 
frequent disappointments2 every thing   
that he seeth1 and every word almost    
that he heareth1 or every compliment    
omitted1 can disturb his peace1 and     
break his sleep1 and cast him into a    
fever of passion or revenge4 ,this wind 
that swelleth him1 is running up and    
down1 and disquieting him in every part4
 ,who would have such a fire in his     
breast1 that will not suffer him to be  
quiet8#bca  7#c47 ,pride bringeth       
sufferings1 and then maketh them seem   
intolerable4 ,it makes the sinner more  
vex and gall his mind1 with striving and
 impatient aggravating his afflictions1 
than the suffering of itself would ever 
do4  #d4 ,pride is a deep-rooted and a  
self-preserving sin2 and therefore      
harder to be killed and rooted up than  
other sins4 ,it hindereth the discovery 
of itself4 ,it driveth away the light4  

,it hateth reproof4 ,it will not give   
the sinner leave to see his pride when  
it is reproved2 nor to confess it if he 
see it2 nor to be humbled for it if he  
do confess it2 nor to loathe himself and
 forsake it1 though conviction and      
terror seem to humble him4 ,even while  
he heareth all the signs of pride1 he   
will not see it in himself4 ,when he    
feeleth his hatred of reproof1 and      
knoweth that this is a sign of pride in 
others1 yet he will not know it in      
himself4 ,if you would go about to cure 
him of this or any other fault1 you     
shall feel that you are handling a wasp 
or an adder2 yet when he is spitting the
 venom of pride against the reprover1 he
 perceiveth not that he is proud2 this  
venom is his nature1 and therefore is   
not felt nor troublesome4 ,if all the   
town or congregation should note him as 
notoriously proud1 yet he himself1 that 
should best know himself1 will not      
observe it4 ,it is a wonder to see how  
this sin keepeth strength1 in persons   

that have long taken pains for their    
souls1 and seem to be in all other      
respects the most serious1 mortified    
christians6 ,yet1 let them but be       
touched in their interest or reputation1
 or seem to be slighted1 or see another 
preferred before them1 while they are   
neglected1 and they boil with envy1     
malice1 or discontent1 and show you that
 the heart of sin1 even selfishness and 
pride1 is yet alive1 unbroken1 and too  
strong4 ,especially if they are not     
persons of a natural gentleness and     
mildness1 but of a more passionate      
temper2 then pride hath more oil and    
fuel to kindle it into these discernible
 flames4 ,he is a christian indeed that 
hath conquered pride4  #e4 ,pride is the
 defence not only of itself1 but of     
every other sin in the heart or life4   
,for it hateth reproof and keepeth off  
the remedy2 it hideth1 and extenuateth1 
and excuseth the sin1 and thinketh well 
of that which should be hated4  #f4     
,pride hindereth every means and duty   

from doing you good2 and ofttimes       
corrupteth them1 and turneth them into  
sin4 ,sometimes it keepeth men from the 
duty1 and sometimes it keepeth them from
 the benefit of the duty4 ,it makes men 
think that they are so whole and well as
 to have little need of all this physic1
 yea1 or of their daily necessary food4 
,they think all this is more ado than   
needs3 what need of all this preaching1 
and praying1 and reading1 and holy      
conference1 and meditation1 and         
heavenly-mindedness8 ,one is ashamed of 
it1 and another wants it not1 and       
another is above it1 and they ask you1  
,where are we commanded to pray in our  
family1 and to pray so oft1 and to hear 
so oft1 and read any book but the holy  
,scriptures1 c42 for they feel no       
obligation from general commands1 7as to
 pray continually1 and always1 and not  
wax faint1 nor be weary of well doing1  
to redeem the time1 and do all to       
edification1 and be fervent in spirit1  
serving the ,lord1 c4 #a ,thess4 v4 #ag2

 ,luke xviii4 #a2 ,gal4 vi4 #i2 ,eph4 v4
 #af2 #a ,cor4 xiv4 #bf2 ,rom4 xii4     
#aa17 because they feel not that need or
 sweetness which should help them to    
perceive1 that frequency is good or     
necessary for them4 ,if the physician   
bid two men eat often1 and one of them  
hath a strong appetite1 and the other   
hath none2 he that is hungry will       
interpret the word often1 to signify    
thrice a day1 at least1 and he that hath
 no appetite will think that once a day 
is often4 ,healthful men do not use to  
ask1 ,how prove you that ,i am bound to 
eat twice or thrice a day8 ,feeling the 
need and benefit1 they will be satisfied
 with an allowance without a command4   
,they will rather ask1 ,how prove you   
that ,i may not do it8 for they feel    
reason in themselves to move them to it1
 if ,god restrain them not4 ,so it is   
with a humble soul1 about the means of  
his edification and salvation3 it       
feeleth a need of preaching1 and prayer1
 and holy spending the ,lord's day1 and 

family duties1 c4 ,yea1 it feeleth the  
need and benefit of frequency in duties1
 and is glad of leave to draw near to   
,god1 and feels the bond of love        
constrain4 ,whereas1 the proud are full 
and senseless1 and could easily be      
content with little in religion1 if the 
laws of ,god or man constrained them    
not1 and will do no more than needs they
 must4 ,yea1 some of late have been     
advanced by pride above all ordinances1 
that is1 above obedience to ,god1 in the
 use of his appointed means1 but not    
above the need of means1 nor above the  
plagues prepared for the proud and      
disobedient4 ,humility secureth men from
 many such pernicious opinions4         
,direct4 ,,iv4 ,to the conquering of    
pride1 it is necessary that you perceive
 that indeed it is in yourselves1 and is
 the radical sin1 and the very poison of
 your hearts2 and that you set          
yourselves watchfully to mark its       
motions2 and make it a principal part of
 your religion and business of your     

lives to overcome it1 and to walk in    
humility with ,god and man4 ,for if you 
see not that it is your sin1 you will   
let it alone1 and little trouble        
yourselves about it4 ,pride liveth in   
men that seem religious1 because they   
perceive it not1 or think they have but 
some small degree1 which is not         
dangerous4 ,and they see it not in      
themselves1 because they mark not its   
operations and appearances3 the life in 
the root must be perceived in the       
branches1 in the leaves1 and fruit4 ,if 
you saw more evil in this1 than in many 
more disgraceful sins1 and set          
yourselves as heartily and diligently to
 conquer it1 as you do to cast out the  
sins which would make you be judged by  
men to be utterly ungodly1 no doubt but 
the work would more happily go on1 and  
you would see more excellent fruits of  
your labour1 in the work of             
mortification1 than most christians see4
  ,direct4 ,v4 ,be much in humbling     
exercises2 but so as to take heed of    

mistaking the nature of them1 or running
 into extremes4 ,i have told you the    
true nature of humility before4         
,abundance of christians are tempted by 
,satan to think it consisteth1 much more
 than it doth1 in passionate grief1 and 
tears1 and bodily exercises1 of long and
 frequent fastings1 and confessions1 and
 penance1 or such like3 and thus ,satan 
diverteth them from true endeavours for 
true humiliation1 by keeping them       
employed all their days1 in striving for
 tears1 or in these external exercises6 
,whereas1 you should most strive for    
such a sight of your sinfulness and     
nothingness1 as will teach you highly to
 esteem of ,christ1 and to loathe       
yourselves1 and take yourselves to be as
 vile and sinful as you are1 and will   
make you humbly beg for mercy1 and stoop
 to any means to obtain it2 and will    
make you patient under the rebukes and  
chastisements of ,god1 and under the    
contempts and injuries of men3 this is  
the humility which you must labour for4 

,but in order to this1 external         
exercises of humiliation must be used3  
especially studying the holy law of     
,god1 and searching yourselves1 and     
confession of sin1 and moderate1        
seasonable fastings1 and taming of the  
flesh4 ,and indeed the exercises of     
humiliation do most become those that   
are most prone to pride3 and the        
doctrine of those men who cry down true 
humiliation1 doth come from pride1 and  
is made to cherish pride in others4 ,a  
humble soul cannot receive it2 but is   
proner here to run into excess4         
,direct4 ,,vi4 ,there is no more        
powerful means to take down pride1 than 
to look seriously to ,god1 and set      
yourselves before his eyes1 and consider
 how he loveth the humble1 and abhorreth
 the proud4 ,one sight of ,god by a     
lively faith1 would make you know with  
whom you have to do1 and teach you to   
abhor yourselves as vile4 ,a glowworm is
 not discerned in the sunshine1 though  
it glister in the dark4 ,a glimpse of   

the majesty of ,god would make thee1    
with ,isaiah1 cry out1 ,woe is me1 for  
,i am undone1 a man of unclean lips1 c42
 and1 chap4 vi4 #e1 with the            
,israelites1 desire that ,moses1 and not
 ,god1 might speak unto you1 lest you   
die4 ,men are proud because they know   
not ,god1 and look not to him1 but to   
fellow-sinners1 with whom they think    
they may be bold to compare themselves4 
,sidenote3 ,a summary of the signs of   
humility4  ,sidenote3 ,signs of pride4  
,remember also that ,god is as it were  
engaged against the proud1 both in the  
holiness of his nature1 and in honour2  
for a proud man sets up himself against 
him1 and is such an idol as ,god will   
either take down by grace1 or spurn into
 the fire of destruction4 ,and if he do 
appear before ,god among others in days 
and external exercises of humiliation1  
you may judge how much an abhorred      
person will be accepted4 ,it is not to  
all that are clothed in sackcloth1 but  
to the humble soul that ,god hath       

respect2 even to the self-abhorring     
person1 who judgeth himself unworthy to 
come among the people of ,god1 or to be 
door-keepers in his house1 or to eat of 
the crumbs of the children's bread2 that
 subject themselves to one another1 and 
think no office of love and service too 
low for them to perform to the least    
believer2 that in charitable meekness   
instruct opposers1 and bear             
contradiction and contempt from men2    
that patiently suffer the injuries of   
enemies and friends1 and heartily       
forgive and love them2 that bear the    
most sharp and plain reproofs with      
gentleness and thanks2 that think the   
lowest place in men's esteem1           
affections1 and respects1 the fittest   
for them2 that are much more solicitous 
how they love others1 than how others   
love them1 and how they discharge their 
duties to others1 than how others do    
what they ought for them2 that will take
 up with smaller evidence to think well 
of the hearts or actions of others1 than

 of their own2 that reprove themselves  
ofter and sharplier than other men      
reprove them1 and are readier to censure
 themselves than others1 or than most   
others are to censure them2 that have a 
low esteem of their own understandings1 
and parts1 and doings1 and therefore are
 readier to learn than teach1 and to    
hear than speak2 that highly value every
 bit and drop of mercy1 especially      
,christ1 and grace1 and glory4 ,these   
are the humble that ,god accepteth1 and 
this is the fast that he requireth4     
,these are they that pray effectually1  
and that must save the land4 ,these only
 are sensible what sin is2 when others  
feel it not1 or are proud in the midst  
of their largest confessions and tears4 
,these only do from their hearts        
acknowledge their desert of ,god's      
severest judgments1 and justify ,god    
when he afflicteth them4 ,others rather 
marvel at the greatness and continuance 
of judgments1 and expostulate with ,god 
as dealing hardly and unkindly with     

them1 and tell him how good a people he 
afflicteth4 ,these only understand the  
sinfulness of their very humiliations   
and prayers1 through the weakness of    
that good which should be in them1 and  
the mixture of much evil2 when the proud
 are marvelling if ,god hear them not at
 the first word4 ,these only wait in    
patience for ,god's answer1 and accept  
of mercy in his time and measure2 when  
the proud are short-winded1 and if ,god 
come not just when they expected1 they  
do1 with ,saul1 #a ,sam4 xiii4 #i-ab1   
make haste1 or murmur at his providence1
 and say it is in vain to serve the     
,lord1 and begin to think of forsaking  
him1 and taking some better way4 ,these 
proud ones that have joined in outward  
humiliations1 and have lift up          
themselves in heart1 while they cast    
down their bodies1 are they that have   
turned the heart of ,god so much against
 us1 to break us in pieces1 because he  
hath found among us so many of the proud
 whom he taketh for his enemies4 ,we    

have had those humbling themselves in   
our assemblies1 that were wise in their 
own eyes1 despising1 and scorning1 and  
reviling their teachers2 such as        
undervalued and censured others1 that   
were not for their opinions and         
interest2 that over-loved the respect   
and honour that is from men1 and could  
not endure to be disesteemed or little  
set by2 that could not bear an injury or
 a foul word1 but were prone to anger1  
if not revenge2 that could not seek     
peace1 nor stoop to others1 nor bear    
plain-dealing in reproof1 nor forgive a 
wrong without much submission2 that had 
high expectations from others1 and loved
 those best that most esteemed them2    
that counted it baseness to stoop to the
 meanest places or services for others' 
good2 yea1 that quarrelled with ,god1   
his word1 and providences1 and valued no
 other mercies but those that exalted   
themselves or pleased their flesh 7which
 proved judgments74 ,and yet while they 
thus by pride excommunicated themselves 

from the face of ,god1 and made         
themselves abhorred by him1 they        
separated from the holiest assemblies   
and servants of ,god in the land1 as    
unworthy of communion with such as they1
 unless they would first become of their
 opinion and sect4 ,we little consider  
how great a hand this pride hath had in 
our desolations4 ,god hath been         
scattering the proud of all sorts in the
 imaginations of their own hearts1 ,luke
 i4 #ea4  ,direct4 ,,vii4 ,look to a    
humbled ,christ to humble you4 ,can you 
be proud while you believe that your    
,saviour was clothed with flesh1 and    
lived in meanness1 and made himself of  
no reputation1 and was despised1 and    
scorned1 and spit upon by sinners1 and  
shamefully used1 and nailed as a        
malefactor to a cross8 ,the very        
incarnation of ,christ is a             
condescension and humiliation enough to 
pose both men and angels1 transcending  
all belief but such as ,god himself     
produceth by his supernatural testimony 

and ,spirit4#bcb ,and can pride look a  
crucified ,christ in the face1 or stand 
before him8 ,did ,god take upon him the 
form of a servant1#bcc and must thou    
domineer and have the highest place8    
,had not ,christ a place to lay his head
 on1 and must thou needs have thy       
adorned1 well-furnished rooms8 ,must    
thou needs brave it out in the most     
fantastic fashion1 instead of thy       
,saviour's seamless coat8 ,doth he pray 
for his murderers1 and must thou be     
revenged for a word or petty wrong8 ,is 
he patiently spit upon and buffeted1 and
 art thou ready1 through proud          
impatiency1 to spit upon or buffet      
others8 ,surely he that condemned sin in
 the flesh1 condemned no sin more than  
pride4  ,direct4 ,,viii4 ,look to the   
examples of the most eminent saints1 and
 you will see they were all most eminent
 in humility4 ,the apostles1 before the 
coming down of the ,holy ,ghost on them1
 contended which of them should be the  
greatest 7which ,christ permitted that  

he might most sharply rebuke it1 and    
leave his warning to all his ministers  
and disciples to the end of the world1  
that they that would be greatest must be
 the servants of all1 and that they must
 by conversion become as little         
children1 or never enter into the       
kingdom of ,god74 ,but afterward in what
 humility did these apostles labour1 and
 live1 and suffer in the world6 ,paul   
made himself a servant unto all1 that he
 might gain the more1 though he was free
 from all men1 #a ,cor4 ix4 #aj4 ,they  
submitted themselves to all the injuries
 and affronts of men2 to be accounted   
the plagues and troublers of the world1 
and as the scorn and offscouring of all 
things1 and a gazing-stock to angels and
 to men4#bcd ,and are you better than   
they8 ,if you are1 you are more humble1 
and not more proud4  ,direct4 ,,ix4     
,look to the holy angels1 that          
condescend to minister for man2 and     
think on the blessed souls with ,god1   
how far they are from being proud2 and  

remember1 if ever thou come to heaven1  
how far thou wilt be from pride thyself4
 ,such a sight as ,isaiah's would take  
down pride3 ,isa4 vi4 #a-c1 ,i saw the  
,lord sitting upon a throne1 high and   
lifted up1 and his train filled the     
temple4 ,above it stood the seraphims3  
each one had six wings3 with two he     
covered his face1 and with two he       
covered his feet1 and with two he did   
fly 7signifying humility1 purity1 and   
obedience74 ,and one cried unto another1
 and said1 ,holy1 holy1 holy is the     
,lord of hosts3 his glory is the fulness
 of the whole earth4 ,so ,rev4 iv4 #h1  
#aj1 ,the elders fall down1 and cast    
their crowns before him that sitteth on 
the throne4 ,look up to heaven1 and you 
will abhor your pride4  ,direct4 ,x4    
,look upon the great imperfection of thy
 grace and duties4 ,should that man be  
proud that hath so little of the ,spirit
 and image of ,jesus ,christ8 that      
believeth no more1 and feareth ,god no  
more1 and loveth him no more8 and can no

 better trust in him1 nor rest upon his 
word and love8 nor any more delight in  
him1 nor in his holy laws and service8  
,one would think that the lamentable    
weakness of any one of all these graces1
 should take down pride and abase you in
 your own eyes4 ,is he a christian that 
doth not even abhor himself1 when he    
perceiveth how little he loveth his     
,god1 and how little all his meditations
 on the love and blood of ,christ1 and  
of the infinite goodness of ,god1 and of
 the heavenly glory1 do kindle the fire1
 and warm his heart8 ,can we observe the
 darkness of our minds1 and ignorance of
 ,god1 and strangeness to the life to   
come1 and the woeful weakness of our    
faith1 and not be abased to a loathing  
of ourselves8 ,can we choose but even   
abhor those hearts that can love a      
friend1 and love the toys and vanities  
of this life1 and yet can love their    
,god no more8 that take no more pleasure
 in his name1 and praise1 and word1 and 
service1 when they can find pleasure in 

the accommodations of their flesh8 ,can 
we choose but loathe those hearts that  
are so averse to ,god1 so loth to think 
of him1 so loth to pray to him1 so weary
 of prayer1 or holy meditation1 or any  
duty1 and yet so forward to the business
 and recreations of the flesh8 ,can we  
feel how coldly and unbelievingly we    
pray1 how ignorantly or carnally we     
discourse1 how confusedly and vainly we 
think1 and how slothfully we work1 and  
how unprofitably we live1 and yet be    
proud1 and not be covered with shame8   
,oh6 for a serious christian to feel how
 little of ,god1 of ,christ1 of heaven  
is upon his heart1 and how little       
appeareth in any eminent holiness1 and  
fruitfulness1 and heavenliness of life1 
is so humbling a consideration1 that we 
have much ado to own ourselves1 and not 
lie down as utterly desolate4 ,should   
that soul admit a thought of pride1 that
 hath so little grace as to be uncertain
 whether he have any at all in sincerity
 or not8 that cannot with assurance call

 ,god1 ,father1 or plead his interest in
 ,christ or in the promises8 nor knoweth
 not if he die this hour1 whether he    
shall go to heaven or hell8 ,should he  
be proud that is no readier to die8 and 
no more assured of the pardon of sin8   
nor willinger to appear before the      
,lord8 ,if one pained member will make  
you groan1 and walk dejectedly1 though  
all the rest do feel no pain1 a soul    
that hath this universal weakness1 a    
weakness that is so sinful and so       
dangerous1 hath cause to be continually 
humbled to the dust4  ,direct4 ,,xi4    
,look upon thy great and manifold sins1 
which dwell in thy heart1 and have been 
committed in thy life1 and there thou   
wilt see cause for great humiliation4   
,if thy body were full of toads and     
serpents1 and thou couldst see or feel  
them crawling in thee1 wouldst thou then
 be proud8 ,why1 so many sins are ten   
thousand-fold worse1 and should make    
thee far viler in thy own esteem6 ,if   
thou wert possessed with devils1 and    

knewest it1 wouldst thou be proud8 ,why1
 devils possessing thy body are not so  
bad or hurtful to thee1 as sin in thy   
soul6 ,the sight of a sin should more   
take down thy pride1 than the sight of a
 devil4 ,should that man be proud that  
hath lived as thou hast lived1 and      
sinned as thou hast sinned1 from thy    
childhood until now8 that hath lost so  
much time1 and abused so much mercy1 and
 neglected so many means1 and omitted so
 many duties to ,god and man1 and been  
guilty of so many sinful thoughts1 and  
so many false or foolish words1 and hath
 broken all the laws of ,god8 ,should   
not he be deeply humbled that hath yet  
so much ignorance1#bce error1 unbelief1 
hypocrisy1 sensuality1 worldliness1     
hardheartedness1 security1              
uncharitableness1 lust1 envy1 malice1   
impatience1 and selfishness1 as is in   
thee8 ,should not thy very pride itself 
be matter of thy great humiliation1 to  
think that so odious a sin should yet so
 much prevail8 ,look thus on thy        

leprous1 defiled soul1 and turn thy very
 pride against itself6 ,know thyself1   
and thou canst not be proud4  ,direct4  
,,xii4 ,look also to the desert of all  
thy sins1 even unto hell itself1 and try
 if that will bring thee low4 ,though   
pride came from hell effectively1 yet   
hell1 objectively1 may afford thee a    
remedy against it4 ,think on the worm   
that never dieth1 and the fire that     
never shall be quenched1 and consider   
whether pride become that soul1 that    
hath deserved these4 ,wilt thou be proud
 in the way to thy damnation8 ,thou     
mightst better be proud of thy chains   
and rope1 when thou art going to the    
gallows6 ,think1 whether the miserable  
souls in hell are now minding neat and  
well set attire1 or seeking for         
dominion1 honour1 or preferment1 or     
contending who shall be the greatest1 or
 striving for the highest rooms1 or     
setting out themselves to the admiration
 and applause of men1 or quarrelling    
with others for undervaluing or         

dishonouring them6 ,do you think there  
is any place or matter there for such   
works of pride1 when ,god abaseth them8 
,direct4 ,,xiii4 ,look to the day of    
judgment1 when all proud thoughts and   
looks shall be taken down2 and to the   
endless misery threatened to the proud4 
,think of that world1 in which your     
souls must ere long appear1 before the  
great and holy ,god1 whose presence will
 abase the proudest sinner4 ,when the   
tyrants1 and gallants1 and wantons of   
the earth1 must with trembling and      
amazement give up their accounts to the 
most righteous ,judge of all the world1 
then where are their lofty looks and    
language8 then where are their glory1   
and gallantry1 and proud1 imperious     
domineering1 and their scornful         
despising the humble1 lowly ones of     
,christ8 ,would you then think that this
 is the same man1 that lately could     
scarce be seen or spoken with8 that     
looked so big1 and swaggered it out in  
wealth and honour8 ,is this he that     

could not endure a scorn1 or to be      
slighted1 or undervalued1 or plainly    
reproved8 that must needs have the      
honour and precedency in wit1 and       
greatness1 and command8 ,is this the man
 that thought he was perfect and had no 
sin2 or that his sins were so small1 as 
not to need the humiliation1 renovation1
 and holy diligence of the saints8 ,is  
this the woman that spent half the day  
in dressing up herself1 and house1 and  
furniture for the view of others1 and   
must needs be in the newest or the      
neatest fashion8 that was wont to walk  
in an artificial pace1 with a wandering 
eye1 in a wanton garb1 as if she were   
too good to tread on the earth8 ,oh6    
then how the case will be altered with  
such as these6 ,can you believe1 and    
consider how you must be judged by ,god1
 and yet be proud8  ,direct4 ,,xiv4     
,look to the devils themselves that     
tempt you to be proud1 and see what     
pride hath brought them to2 and         
remember1 that a proud man is the image 

of the devil1 and pride is the devil's  
special sin4 ,he that envieth your      
happiness1 knoweth by sad experience the
 way to misery2 and therefore tempteth  
you to be proud1 that you may come1 by  
the same way1 to the same end that he   
himself is come to4 ,the angels which   
kept not their first estate1 but left   
their own habitation1 are reserved in   
everlasting chains under darkness1 to   
the judgment of the great day1 ,jude #f4
  ,direct4 ,,xv4 ,look well upon        
thyself1 both body and soul1 and think  
whether thou be a person fit for pride4 
,god hath purposely clothed thine       
immortal soul in the coarse attire of   
corruptible flesh1 and placed it in so  
poor and ruinous a cottage1 that it     
might be kept from pride3 yea1 he made  
this frail and corruptible body to be a 
constitutive part of our very person1   
that in knowing it1 we may know         
ourselves4 ,some will have a dead man's 
skull stand by them1 in their studies or
 chambers1 as an antidote against pride4

 ,but ,god hath fastened us yet closer  
to mortality3 death dwelleth in our     
bowels4 ,we are apt to marvel that so   
noble a soul should be lodged in so mean
 a body1 made of the earth to which it  
must return6#bcf ,a stone is durable and
 clean2 but my flesh is corruptible1 and
 must turn to loathsome filth and       
rottenness4 ,a marble pillar will stand 
firm and beautiful from age to age1 but 
,i must perish and consume in darkness4 
,the seats we sit upon1 the pillars we  
lean to1 the stones we tread upon1 will 
be here1 when we are turned to dust4    
,the house that ,i build1 may stand when
 ,i am rotten in the grave4 ,a tree will
 live1 when he that planted it is dead4 
,our bodies are of no better materials  
than the brutes2 our substance is in a  
continual flux or waste1 and loseth     
something every day2 and if it were not 
repaired and patched up by daily air and
 nourishment1 it would soon be spent1   
and our oil consumed4 ,if you were      
chained to a dead carcass1 which you    

must still carry about with you1 it were
 not a matter so fit to humble you1 as  
to be united so nearly to so vile a body
 of your own4 ,we carry a dunghill      
continually within us4 ,alas6 how silly 
a piece is the greatest1 the strongest1 
and the comeliest of you all6 ,what is  
that flesh which you so much pamper1 but
 a skin full of corruption8 a bag of    
filth1 of phlegm1 or choler1 or such    
like excrements8 ,if the curiousest     
dames had but a sight of the phlegm in  
their heads and bowels1 the choler about
 their liver and galls1 the worms or    
filth in other parts1 they would go near
 to vomit at such a sight3 the swine or 
beast hath as clean an inside4 ,and what
 if this filth be covered with a whiter 
skin or clearer colour than your        
neighbours have1 is there any cause of  
pride in that8 ,when sickness hath      
altered and consumed you1 then where is 
that which you call beauty8 ,if but the 
leprosy or the small pox deform it1 or a
 fever1 consumption1 or dropsy waste it1

 or the stone1 or gout1 or any such     
torment seize upon thee1 thou wilt feel 
or see that which may shame thy pride4  
,should such a worm be proud1 that      
cannot1 though he be a ,herod1 keep the 
worms from eating him alive8 that in a  
flux cannot retain his excrements8 that 
cannot bear easily the aching of a      
tooth8 ,if thou be fit for pride1 forbid
 diseases to touch thy flesh1 or stain  
thy beauty2 do not be sick1 nor weak1   
nor pained2 let not the worm and        
corruption be thy guests4 ,or if thou be
 so poor a thing1 as cannot hinder any  
of these1 then know thyself1 and be     
ashamed of pride4  ,and when thou art in
 sickness1 thou wilt be burdensome to   
others4 ,it is likely thou must have    
their helps1 even to feed thee1 to dress
 thee1 to turn thee1 and keep thee      
clean2 and when all is done1 thou must  
die1 and be laid in darkness in a grave6
 ,there must thou lie rotting night and 
day1 till thy flesh be turned into      
earth4 ,the grass doth wither when it is

 cut down1 but yet it is sweet2 the tree
 that is cut down will rot in time1 but 
not with such a loathsome stink as we4  
,he that had seen what the late doleful 
wars did often show us1 when the fields 
were strewed with the carcasses of men1 
and when they lay by heaps among the    
rubbish of the ditches of towns and     
castles that had been assaulted1 would  
think such loathsome lumps of flesh     
should never have been proud4 ,when once
 death hath deprived thy body of its    
soul1 thy best friends will quickly be  
weary of the remainder1 and glad to rid 
thee out of sight and smell4 ,go to the 
churchyard1 and look on the dust and    
bones that are there cast up and        
scattered1 and bethink thee whether     
those that must come to this have reason
 to be proud8 ,see whether there be any 
differing mark of honour upon the dust  
of the rich1 or strong1 or beautiful8   
and whether the bones there strive for  
principality and dominion8 ,therefore   
the desire of adorned monuments upon    

men's graves1 is one of the most odious 
sorts of pride2 when the neighbourhood  
of rottenness and dust doth shame it4   
,as our serious poet ,herbert saith1    
,when the hair grows sweet with pride   
and lust1       ,the powder doth forget 
the dust4  ,and though thy soul be far  
nobler than thy body1 yet here how      
ignorant1 and weak1 and distempered is  
it6 ,how full of false ideas are men's  
minds6 ,how little know they of that    
which they might know1 or are confident 
they do know6 ,how dark are we about all
 the works of ,god1 and about his word2 
much more about himself6 ,the greatest  
doctors are strongly tempted to be      
sceptics2 and the ignorant that this    
year are confident to a contempt and    
censoriousness of all that differ from  
them1 perhaps the next year do change   
their judgments1 and recant themselves4 
,and are our hearts and lives any       
happier than our understandings2 while  
we are imprisoned in flesh1 and its     
interest is ours1 and its appetites and 

passions have so much advantage1 to     
corrupt1 seduce1 or disturb the soul8   
,know thyself1 and pride will die4      
,direct4 ,,xvi4 ,if thou have any thing 
to be proud of1 remember what it is1 and
 that it is not thine own1 but given or 
lent thee by that ,god who chiefly      
hateth pride4 #a4 ,art thou tempted to  
be proud of riches8 ,remember that they 
are in themselves but dross1 which will 
leave thee at the grave as poor as any4 
,and as to their usefulness1 they are   
but thy ,master's talents2 and the more 
thou hast1 the greater will be thine    
account4 ,and very few rich men escape  
the snare1 and come to heaven4 ,thy     
charge and danger therefore should      
rather humble thee1 and make thee       
exceedingly to fear4 ,read ,james v4    
#a-d2 and ,luke xii4 #ai1 #bj4  #b4 ,is 
it greatness1 and dominion1 or human    
applause1 or honour1 that you are proud 
of8 ,remember that this also is in      
itself a dream1 that maketh thee really 
neither better nor safer than other men4

 ,thou standest upon higher ground1     
where thou hast more than others of the 
storms and dangers1 and shalt be        
levelled with the lowest in thy fall4   
,and as to the use of thy power and     
greatness1 it is for ,god1 and not      
thyself4 ,and so great will be thy      
reckoning1 according to the trust       
reposed in thee1 as would affright a    
considerate believer to foresee4  #c4   
,is it youthful strength that you are   
proud of8 ,how little can it do for     
thee1 of that which thou most needest6  
,and how soon will it be turned to      
weakness6 ,how many are cut off in      
youth1 and their life is among the      
unclean1 as ,elihu speaks1 ,job xxxvi4  
#ad4 ,their bones are full of the sins  
of their youth1 which shall lie down    
with them in the dust1 ,job xx4 #aa4    
#d4 ,is it beauty that you are proud of8
 ,i have told you what sickness and     
death will do to that before4 ,when ,god
 rebuketh man for sin1 he makes his     
beauty to consume as a moth3 surely     

every man is vanity1 ,psal4 xxxix4 #aa4 
,read ,psal4 xlix4 #ab-ad4 ,and if your 
beauty would continue1 how little good  
will it do you6 and who but fools do    
look at the skin of a rational creature1
 when they would discern their worth8 ,a
 fool1 and a slave of lust and ,satan1  
may be beautiful4 ,a sepulchre may be   
gilded that hath rottenness within4     
,will you choose the finest purse1 or   
the fullest8 ,who but a child or fool   
will value his book by the fineness of  
the cover1 or gilding of the leaves1 and
 not by the worth of the matter within8 
,absalom was beautiful1 and what the    
better was he8 #b ,sam4 xiv4 #be4       
,favour is deceitful1 and beauty is     
vain2 but a woman that feareth the      
,lord1 she shall be praised1 ,prov4     
xxxi4 #cj4  #e4 ,if it be fine clothes  
and gaudy ornaments that you are proud  
of1 it is a sin so foolish1 and worse   
than childish1 that ,i shall give it no 
other confutation1 than to tell you1    
that it contradicteth itself1 by making 

the person a scorn and laughing-stock to
 others1 when their design was to be    
more admired2 and that an ass or a post 
may have as fine and costly attire as   
you2 and that shortly you shall change  
it for a winding-sheet4#bcg  #f4 ,is it 
your birth1 and progenitors1 and great  
friends that you are proud of8 ,personal
 merits are incomparably more excellent 
than this relation to the most          
meritorious parents2 much more than a   
relation to their empty titles4 ,cain   
was the son of ,adam the father of      
mankind1 and ,ham of ,noah1 and ,esau of
 ,isaac1 and ,absalom of ,david2 when a 
godly son of a wicked father is more    
honourable than they4 ,your ancestors   
are but of the common stock of sinful   
,adam3 and your great friends may       
possibly become your enemies3 and it is 
little that the greatest of them can do 
for you1 if ,god be not your friend4    
#g4 ,is it your learning1 or wisdom1 or 
ability for speech or action1 that you  
are proud of8 ,remember that the devils1

 and many that are now in hell1 have far
 exceeded you in these2 and that the    
wiser you are indeed1 the humbler you   
will be2 and by pride you confute your  
ostentation of your wisdom4             
,ahithophel's wisdom1 which saveth not  
the owner from perdition1 is little     
cause of glorying4 ,jer4 viii4 #h1 #i1  
there were men that boasted of their    
wisdom1 even in the law of ,god1 who yet
 were ashamed and dismayed2 for they    
rejected the word of the ,lord3 and then
 what wisdom could there be in them8    
,therefore1 thus saith the ,lord1 ,let  
not the wise man glory in his wisdom1   
nor let the mighty man glory in his     
might1 let not the rich man glory in his
 riches2 but let him that glorieth glory
 in this1 that he understandeth and     
knoweth me1 that ,i am the ,lord which  
exercise loving-kindness1 judgment1 and 
righteousness1 in the earth3 for in     
these do ,i delight1 saith the ,lord1   
,jer4 ix4 #bc1 #bd4 ,those were not     
unlearned1 of whom ,paul speaketh2      

,where is the wise8 where is the scribe8
 where is the disputer of this world8   
,hath not ,god made foolish the wisdom  
of this world8 #a ,cor4 i4 #bj4  #h4 ,is
 it success in wars1 or great           
undertakings1 that you are proud of8    
,but by whose strength did you perform  
it8 and how unhappy a success is that   
which hindereth your success in the work
 of your salvation6 and how many have   
been brought down again to shame1 that  
have been lifted up in pride of their   
successes6  #i4 ,is it the applause of  
men that proclaim your excellency that  
you are proud of8 ,alas1 how poor a     
portion is the breath of man6 and how   
mutable are your applauders6 that       
perhaps the next day will turn their    
tunes1 and as much reproach you4 ,will  
you be proud of praise1 when it is the  
devil's whistle1 purposely to entice you
 into this pernicious snare1 that he may
 destroy you8 ,it is a danger to be     
feared2 for it destroyeth many3 but not 
a benefit much to be rejoiced in1 much  

less to be proud of2 for few are the    
better for it4 ,titles and applause     
increase not real worth and virtue1 but 
puff up many with a mortal tympany4     
#aj4 ,is it your grace and goodness1 or 
eminency in religion1 that you are proud
 of8 ,this is most absurd2 when         
predominant pride is a certain sign that
 you have no saving grace at all1 and so
 are proud of what you have not3 and if 
you have it1 so far as you are proud of 
it you abuse it1 contradict it1 and     
destroy it2 for pride is to grace1 what 
the plague or consumption is to health4 
,it is novices that have least grace and
 knowledge1 that are aptest to be puffed
 up with pride1 and thereby to fall into
 the condemnation of the devil1 #a ,tim4
 iii4 #f2 that is1 into the like        
punishment for the like sin4 ,when the  
pot boileth over1 that which was in it  
is lost in the fire4 ,rise not too high 
in the esteem of your grace1 lest you   
rise to the loss of it4 ,be not         
highminded1 but fear1 ,rom4 xi4 #bj4    

,when you think you stand1 take heed    
lest you fall1 #a ,cor4 x4 #ab4         
,direct4 ,,xvii4 ,look to the nature and
 tendency of every grace and ordinance  
and duty1 and use them diligently2 for  
they all tend to the destruction of     
pride4 ,knowledge discerneth the folly  
and pernicious tendency of pride1 and   
abundant matter for humiliation4 ,faith 
is the casting off our pride1 and going 
with empty1 hungry souls to ,christ for 
mercy and supply4 ,it showeth us the    
most powerful sight in the world for the
 humbling of a soul1 even a crucified   
,christ1 and a most holy ,god1 and a    
glorified society of humble souls1 and a
 dreadful judgment and damnation for the
 proud4 ,i might show you the same of   
every grace and duty1 but for being     
tedious4  ,direct4 ,,xviii4 ,look to the
 humbling judgments of ,god on          
yourselves and others1 and turn them all
 against your pride4 ,you will sure     
think it an unsuitable and unseasonable 
thing for the calamitous to be proud4   

,are you not oft complaining of one     
thing or other1 upon your consciences1  
your bodies1 your estates1 your names1  
your relations1 or friends8 and yet will
 you be proud while you complain8 ,if   
the judgments that have already befallen
 you humble you not1 if ,god love you1  
and will save you1 you may expect you   
should feel more1 and the load should be
 increased1 till it make you stoop4 ,o  
miserable1 obstinate sinners6 that can  
groan with sickness1 and yet be proud6  
and murmur under want1 and yet be proud6
 and daily crossed by one or other1 and 
yet be proud6 yea1 and tormented with   
fears of ,god's displeasure1 and yet be 
proud6 ,have not all the wars1 and      
blood1 and ruins that have befallen us  
in these kingdoms1 been yet enough to   
take down pride8 ,many humbling sights  
we have seen1 and many humbling stripes 
we have felt1 and yet are we not        
humbled6 ,we have seen houses robbed1   
and towns fired1 and the country        
pillaged1 and the blood of many         

thousands shed1 and their carcasses     
scattered about the fields1 and yet are 
we not humbled6 ,if we were proud of our
 riches1 they have been taken from us2  
if proud of our buildings1 they have    
been turned into ruinous heaps2 if we   
have been proud of our government1 and  
the fame and glory of our country1 we   
have seen how our sins have pulled down 
our government1 dishonoured our rulers1 
and blemished our glory1 and turned it  
into shame2 and yet are we not humbled6 
,if you lived in a house infected with  
the plague1 and had buried father and   
mother1 and brothers and sisters1 and   
but a very few were left alive1         
expecting when their turn came next2 if 
these few were not humbled1 would you   
not think them blind and sottish        
persons8 ,do you yet look high1 and     
contend for pre-eminence1 and look for  
honour1 and envy others1 and desire to  
domineer1 and have your will and way1   
and set out yourselves in the neatest   
dress8 ,must you have sharper stripes1  

before you will be humbled8 ,must       
greater injuries1 and violences1 and    
losses1 and fears1 and reproaches be the
 means8 ,why will you choose so painful 
a remedy1 by frustrating the easier8 ,if
 it must be so1 the judgment shall      
shortly come yet nearer to thee3 it     
shall either strip thee of the rest1 or 
cover thee with shame1 or lay thee in   
pain upon thy couch1 where thy head     
shall ache1 and thy heart be sick1 and  
thy body weary1 and thou shalt pant and 
gasp for breath2 wilt thou then be      
proud1 and contest for honour1 when thou
 expectest hourly when thy proud and    
guilty soul shall be turned out of thy  
body1 and appear before the holy ,god8  
when the bell is ready to toll for thee1
 and thy winding-sheet to be fetched    
out1 and thy coffin prepared1 and the   
bier to be fetched to carry thee to thy 
grave1 and leave thee in the dark with  
worms and rottenness2 wilt thou then be 
proud8 ,where then are your high looks1 
and lofty minds1 and splendid ornaments1

 and honours8 ,then will you be climbing
 into higher rooms1 and seeking to be   
revenged on those that did eclipse your 
honour8 ,saith ,david1 even of princes1 
and all the sons of men1 ,psal4 cxlvi4  
#c1 #d1 ,his breath goeth forth3 he     
returneth to his earth3 in that very day
 his thoughts perish4  ,direct4 ,,xix4  
,look on the lamentable effects of pride
 about you in the world1 and that will  
help you to see the odiousness and      
pernicious nature of it4 ,do you not see
 how it setteth the whole world on fire8
 how it raiseth wars1 and ruineth       
kingdoms1 and draweth out men's blood1  
and filleth the world with malice and   
hatred1 and cruelty and injustice1 and  
treasons and rebellions1 and destroyeth 
mercy1 truth1 and honesty1 and all that 
is left of ,god upon the mind of man8   
,whence is all the confusion and        
calamity1 all the censoriousness1       
revilings1 and cruelties1 which we have 
seen1 or felt1 or heard of1 but from    
pride8 ,what is it that hath trampled   

upon the interest of ,christ and his    
gospel through the world1 but pride8    
,what else is it that hath burnt his    
martyrs1 and made havoc of his servants1
 and distracted and divided his church  
with schisms1 and set up so many        
sect-masters and sects1 and caused them 
almost all to set against others1 but   
this cursed1 unmortified pride8 ,he that
 hath seen but what pride hath been     
doing in ,england in this age1 and yet  
discerneth not its hatefulness and      
perniciousness1 is strangely blind4     
,every proud man is a plague or burden  
to the place he liveth in3 if he get    
high1 he is a ,nabal2 a man can scarce  
speak to him2 he thinks all under him   
are made but to serve his will and      
honour1 as inferior creatures are made  
for man4 ,if he be an inferior1 he      
scorneth at the honour and government of
 his superiors1 and thinks they take too
 much upon them1 and that it is below   
him to obey4 ,if he be rich1 he thinks  
the poor must bow all to him1 as to the 

golden calf1 or ,nebuchadnezzar's golden
 image3 if he be poor1 he envieth the   
rich1 and is impatient of the state that
 ,god hath set him in3 if he be learned1
 he thinks himself an oracle3 if        
unlearned1 he despiseth the knowledge   
which he wanteth1 and scorneth to be    
taught4 ,what state soever he is in1 he 
is a very salamander1 that liveth in the
 fire1 he troubleth house1 and town1 and
 country1 if his power be answerable to 
his heart3 he is an unpolished stone1   
that will never lie even in any         
building2 he is a natural enemy to      
quietness and peace4  ,direct4 ,,xx4    
,consider well how ,god hath designed   
the humbling of all that he will save1  
in his whole contrivance of the work of 
our redemption4 ,he could have saved man
 by keeping him in his primitive        
innocency1 if he had pleased4 ,though he
 causeth not sin1 he knoweth why he     
permitteth it4 ,he thought it not enough
 that man should have the thought of    
creation to humble him1 as being taken  

from the dust1 and made of nothing2 but 
he will also have the sense of his moral
 nothingness and sinfulness to humble   
him3 he will have him beholden to his   
,redeemer and ,sanctifier for his new   
life and his salvation1 as much as to   
his ,creator for his natural life4 ,he  
is permitted first to undo himself1 and 
bring himself under condemnation1 to be 
a child of death1 and near to hell1     
before he is ransomed and delivered2    
that he may take to himself the shame of
 his misery1 and ascribe all his hopes  
and recovery to ,god4 ,no flesh shall be
 justified by the works of the law1 or  
by a righteousness of his own           
performance2 but by the satisfaction and
 merits of his ,redeemer2 that so all   
boasting may be excluded1 and that no   
flesh might glory in his sight1 and that
 man might be humbled1 and our ,redeemer
 have the praise to all eternity4#bch   
,and therefore ,god prepareth men for   
faith and pardon1 by humbling works1 and
 forceth sinners to condemn themselves  

before he will justify them4  ,direct4  
,,xxi4 ,read over the character which   
,christ himself giveth of his true      
disciples2 and you will see what great  
self-denial and humility he requireth in
 all4 ,in your first conversion you must
 become as little children1 ,matt4      
xviii4 #c4 ,instead of contending for   
superiority and greatness1 you must be  
ambitious of being servants unto all1   
,matt4 xxiii4 #aa2 xx4 #bg4 ,you must   
learn of him to be meek and lowly of    
heart1 ,matt4 xi4 #bh1 #bi2 and to stoop
 to wash your brethren's feet1 ,john    
xiii4 #e1 #ad4 ,instead of revenge or   
unpeaceable contending for your right1  
you must rather obey those that         
injuriously command you1 and turn the   
other cheek to him that smiteth you1 and
 let go the rest to him that hath       
injuriously taken from you2 and bless   
them that curse you1 and pray for them  
that hurt and persecute you1 and        
despitefully use you1 ,matt4 v4 #ci1    
#dj1 #da1 #dd4bci ,these are the        

followers of ,christ4  ,direct4 ,,xxii4 
,remember how pride contradicteth itself
 by exposing you to the hatred or       
contempt of all4 ,all men abhor that    
pride in others which they cherish in   
themselves4 ,a humble man is well       
thought of by all that know him2 and a  
proud man is the mark of common obloquy4
 ,the rich disdain him1 the poor envy   
him1 and all hate him1 and many deride  
him4 ,this is his success4  ,direct4    
,,xxiii4 ,look still unto that dismal   
end1 which pride doth tend unto4 ,it    
threateneth apostasy4 ,if ,god forsake  
any one among you1 and any of you       
forsake ,god1 his truth1 and your       
consciences1 and be made as ,lot's wife1
 a monument of his vengeance for a      
warning to others1 it will be the proud 
and self-conceited person4 ,it maketh   
all the mercies of ,god1 your duties and
 parts1 and objectively your very       
graces1 to be its food and fuel4 ,it is 
a sign you are near some dreadful fall1 
or heavy judgment3 for ,god hath given  

you this prognostic1 ,luke xiv4 #aa2 i4 
#ea2 ,prov4 xv4 #be2 xvi4 #e2 ,isa4 ii4 
#aa1 #ab4 ,an ,ahab is safer when he    
humbleth himself2 and a ,hezekiah is    
falling when he is lifted up4 ,they are 
the most hardened sinners1 scorning     
reproof1 and therefore ordinarily       
forsaken both by ,god and man1 and left 
to their self-delusion1 till they       
perish4  ,direct4 ,,xxiv4 ,converse with
 humbled and afflicted persons1 and not 
with proud1 secure worldlings4 ,be much 
in the house of mourning1 where you may 
see the end of all the living1 and be   
made better by laying it to heart2 and  
let not your hearts be in the house of  
mirth1 ,eccl4 vii4 #b-d4 ,delight not to
 converse with men that be in honour1   
and understand not1 but are like the    
beasts that perish2 for though they     
think of perpetuating their houses1 and 
call their lands after their own names1 
yet they abide not in their honour3 and 
this their way is their folly1 though   
yet their posterity approve their       

sayings1 ,psal4 xlix4 #bj1 #ab-ad4      
,converse with penitent1 humbled souls1 
that have seen the odiousness of sin1   
and the wickedness and deceitfulness of 
the heart1 and can tell you by their own
 feeling what cause of humiliation is   
still before you4 ,with these are you   
most safe4  ,i have been the larger     
against pride1 as seeing its prevalency 
in the world1 and its mischievous       
effects on souls and families1 church   
and state2 and because it is not        
discerned and resisted by many as it    
ought4 ,i would fain have ,god dwell in 
your hearts1 and peace in your          
societies2 and fain have you stand fast 
in the hour of temptation1 from         
prosperity or adversity2 and fain have  
affliction easy to you4 ,but none of    
this will be without humility4 ,i am    
loth that under the mighty hand of ,god 
we should be unhumbled1 even when       
judgments bid us lay our mouths in the  
dust4#bdj ,the storms have been long up2
 the cedars have fallen2 it is the      

shrubs and bending willows that now are 
likeliest to scape4 ,i am loth to see   
the prognostics of wrath upon your      
souls1 or upon the land4 ,i am loth that
 any of you should through pride be     
unhumbled of sin1 or ashamed to own     
despised godliness2 or that any that    
have seemed religious1 should prove     
seditious1 unpeaceable1 or apostates4   
,and therefore ,i beseech you1 in a     
special manner1 take heed of pride2 be  
little in your own esteem2 praise not   
one another unseasonably2 be not        
offended at plain reproofs3 look to your
 duties1 and then leave your reputations
 to the will of ,god4 ,rebuke pride in  
your children2 use them to mean attire  
and employments2 cherish not that in    
them which is most natural 7now7 and    
most pernicious4 ,god dwelleth with the 
humble1 and will take the humble to     
dwell with him1 ,isa4 lvii4 #ae2 ,job   
xxii4 #bi4 ,put on humbleness of mind1  
meekness1 long-suffering1 forbearing one
 another1 ,col4 iii4 #ab1 #ac4 ,be      

clothed with humility3 serve the ,lord  
with all humility of mind1 and he will  
exalt you in due time1 ,acts xx4 #ai2 #a
 ,pet4 v4 #f1 #g4                       
,,part ,,vi4            ,directions     
against ,covetousness1 or ,love of      
,riches1                      and       
against ,worldly ,cares4#bda  ,i shall  
say but little on this subject now1     
because ,i have written a ,treatise of  
it already1 called ,the ,crucifying of  
the ,world by the ,cross of ,christ2 in 
which ,i have given many directions 7in 
the preface and treatise7 against this  
sin4  ,direct4 ,i4 ,understand well the 
nature and malignity of this sin2 both  
what it is1 and why it is so great and  
perilous4 ,i shall here show you1 #a4   
,what love of riches is lawful4 #b4     
,what it is that is unlawful2 and in    
what this sin of covetousness or        
worldliness doth consist4 #c4 ,wherein  
the malignity or greatness of it lieth4 
#d4 ,the signs of it4 #e4 ,what         
counterfeits of the contrary virtue do  

hide this sin from the eyes of          
worldlings4 #f4 ,what false appearances 
of it do cause many to be suspected of  
covetousness unjustly4  ,sidenote3      
,lawful love of creatures4  ,i4 ,all    
love of the creature1 the world1 or     
riches1 is not sin3 for1 #a4 ,the works 
of ,god are all good1 as such2 and all  
goodness is amiable4 ,as they are       
related to ,god1 and his power1 and     
wisdom1 and goodness are imprinted on   
them1 so we must love them1 even for his
 sake4 #b4 ,all the impressions of the  
attributes of ,god appearing on his     
works1 do make them as a glass1 in which
 at this distance we must see the       
,creator2 and their sweetness is a drop 
from him1 by which his goodness and love
 are tasted4 ,and so they were all made 
to lead us up to ,god1 and help our     
minds to converse with him1 and kindle  
the love of ,god in our breasts1 as a   
love-token from our dearest friend2 and 
thus1 as the means of our communion with
 ,god1 the love of them is a duty1 and  

not a sin4 #c4 ,they are naturally the  
means of sustaining our bodies1 and     
preserving life1 and health1 and        
alacrity2 and as such1 our sensitive    
part hath a love to them1 as every beast
 hath to its food2 and this love in     
itself is not of a moral kind1 and is   
neither a virtue nor a vice1 till it    
either be used in obedience to our      
reason1 7and so it is good17 or in      
disobedience to it 7and so it is evil74 
#d4 ,the creatures are necessary means  
to support our bodies1 while we are     
doing ,god the service which we owe him 
in the world2 and so they must be loved1
 as a means to his service2 though we   
cannot say properly that riches are     
ordinarily thus necessary4 #e4 ,the     
creatures are necessary to sustain our  
bodies in our journey to heaven1 while  
we are preparing for eternity2 and thus 
they must be loved as remote helps to   
our salvation4 ,and in these two last   
respects we call it in our prayers our  
daily bread4 #f4 ,riches may enable us  

to relieve our needy brethren1 and to   
promote good works for church or state4 
,and thus also they may be loved2 so far
 as we must be thankful for them1 so far
 we may love them2 for we must be       
thankful for nothing but what is good4  
,sidenote3 ,covetousness what4  ,,ii4   
,but worldliness1 or sinful love of     
riches1 is1 #a4 ,when riches are loved  
and desired1 and sought more for the    
flesh than for ,god or our salvation2   
even as the matter or means of our      
worldly prosperity1 that the flesh may  
want nothing to please it1 and satisfy  
its desires4#bdb ,or that pride may have
 enough wherewith to support itself1 by 
gratifying and obliging others1 and     
living at those rates1 and in that      
splendour1 as may show our greatness1 or
 further our domination over others4 #b4
 ,and when we therefore desire them in  
that proportion which we think most     
agreeable to these carnal ends1 and are 
not contented with our daily bread1 and 
that proportion which may sustain us as 

passengers to heaven1 and tend most to  
the securing of our souls1 and to the   
service of ,god4 ,so that it is the end 
by which a sinful love of riches is     
principally to be discerned2 when they  
are loved for pride or flesh-pleasing1  
as they are the matter of a worldly1    
corporal felicity1 and not principally  
for ,god and his service1 and servants1 
and our salvation4 ,and indeed1 as      
sensualists love them1 they should be   
hated4  ,sidenote3 ,worldliness when    
predominant4  ,worldliness is either    
predominant1 and so a certain sign of   
death2 or else mortified1 and in a      
subdued degree1 consistent with some    
saving grace4 ,worldliness predominant1 
as in the ungodly1 is1 when men that    
have not a lively belief of the         
everlasting happiness1 nor have laid up 
their treasure and hopes in heaven1 do  
take the pleasure and prosperity of this
 life for that felicity which is highest
 in their esteem1 and dearest to their  
hearts1 and therefore love the riches of

 the world1 or full provisions1 as the  
matter and means of this their temporal 
felicity4#bdc ,worldliness in a         
mortified person1 is1 when he that hath 
laid up his treasure in heaven1 and     
practically esteemeth his everlasting   
hopes above all the pleasure and        
prosperity of the flesh1 and seeketh    
first the kingdom of ,god and his       
righteousness1 and useth his estate     
principally for ,god and his salvation1 
hath yet some remnants of inordinate    
desire to the prosperity and pleasure of
 the flesh1 and some inordinate desire  
of riches for that end2 which yet he    
hateth1 lamenteth1 resisteth1 and so far
 subdueth1 that it is not predominant1  
against the interest of ,god and his    
salvation4#bdd ,yet this is a great sin1
 though it be forgiven4  ,sidenote3 ,the
 malignity of it4  ,,iii4 ,the malignity
 or greatness of this sin consisteth in 
these points 7especially when it is     
predominant74 #a4 ,the love of the      
world1 or of riches1 is a sin of        

deliberation1 and not of mere temerity  
or sudden passion3 worldlings contrive  
the attaining of their ends4 #b4 ,it is 
a sin of interest1 love1 and choice1 set
 up against our chiefest interest3 it is
 the setting up of a false end1 and     
seeking that2 and not only a sin of     
error in the means1 or a seeking the    
right end in a mistaken way4 #c4 ,it is 
idolatry1#bde or a denying ,god1 and    
deposing him in our hearts1 and setting 
up his creatures in his stead1 in that  
measure as it prevaileth4 ,the worldling
 giveth that love and that trust unto   
the creature1 which are due to ,god     
alone2 he delighteth in it instead of   
,god1 and seeketh and holdeth it as his 
felicity instead of ,god3 and therefore1
 so far as any man loveth the world1 the
 love of the ,father is not in him1 #a  
,john ii4 #ae4 ,and the friendship of   
the world is enmity to ,god4 #d4 ,it is 
a contempt of heaven2 when it must be   
neglected1 and a miserable world        
preferred4 #e4 ,it showeth that unbelief

 prevaileth at the heart so far as      
worldliness prevaileth3 for if men did  
practically believe the heavenly glory1 
and the promise thereof1 they would be  
carried above these present things4 #f4 
,it is a debasing of the soul of man1   
and using it like the brutes1 while it  
is principally set upon the serving of  
the flesh1 and on a temporal felicity1  
and neglecteth its eternal happiness and
 concernments4  #g4 ,it is a perverting 
of the very drift of a man's life1 as   
employed in seeking a wrong end1 and not
 only of some one faculty or act3 it is 
an habitual sin of the state and course 
of mind and life1 and not only a        
particular actual sin4 #h4 ,it is a     
perverting of ,god's creatures to an end
 and use clean contrary to that which   
they were made and given for2 and an    
abusing ,god by his own gifts1 by which 
he should be served and honoured2 and a 
destroying our souls with those mercies 
which were given us for their help and  
benefit4 ,this is the true character of 

this heinous sin4 ,in a word1 it is the 
forsaking ,god1 and turning the heart   
from him1 and alienating the life from  
his service1 to this present world1 and 
the service of the flesh4 ,fornication1 
drunkenness1 murder1 swearing1 perjury1 
lying1 stealing1 c4 are very heinous    
sins4 ,but a single act of one of these1
 committed rashly in the violence of    
passion1 or temptation1 speaketh not    
such a malignant turning away of the    
heart habitually from ,god1 as to say a 
man is covetous1 or a worldling4        
,sidenote3 ,signs of worldliness4  ,,iv4
 ,the signs of covetousness are these3  
#a4 ,not preferring ,god and our        
everlasting happiness before the        
prosperity and pleasure of the flesh2   
but valuing and loving fleshly          
prosperity above its worth4#bdf #b4     
,esteeming and loving the creatures of  
,god as provision for the flesh1 and not
 to further us in the service of ,god4  
#c4 ,desiring more than is needful or   
useful to further us in our duty4 #d4   

,an inordinate eagerness in our desires 
after earthly things4 #e4               
,distrustfulness1 and carking cares1 and
 contrivances for time to come4 #f4     
,discontent1 and trouble1 and a repining
 at a poor condition1 when we have no   
more than our daily bread4 #g4 ,when the
 world taketh up our thoughts           
inordinately3 when our thoughts will    
easilier run out upon the world1 than   
upon better things3 and when our        
thoughts of worldly plenty are more     
pleasant and sweet to us1 than our      
thoughts of ,christ1 and grace1 and     
heaven2 and our thoughts of want and    
poverty are more bitter and grievous to 
us1 than our thoughts of sin and ,god's 
displeasure4 #h4 ,when our speech is    
freer and sweeter about prosperity in   
the world1 than about the concernments  
of ,god and our souls4 #i4 ,when the    
world beareth sway in our families and  
converse1 and shutteth out all serious  
endeavours in the service of ,god1 and  
for our own and others' souls3 or at    

least doth cut short religious duties1  
and is preferred before them1 and       
thrusteth them into a corner1 and maketh
 us slightly huddle them over4 #aj4     
,when we are dejected overmuch1 and     
impatient under losses1 and crosses1 and
 worldly injuries from men4 #aa4 ,when  
worldly matters seem sufficient to      
engage us in contentions1 and to make us
 break peace3 and we will by law-suits  
seek our right1 when greater hurt is    
liker to follow to our brother's soul1  
or greater wrong to the cause of        
religion1 or the honour of ,god1 than   
our right is worth4 #ab4 ,when in our   
trouble and distress we fetch our       
comfort more from the thoughts of our   
provisions in the world1 or our hopes of
 supply1 than from our trust in ,god1   
and our hopes of heaven4#bdg #ac4 ,when 
we are more thankful to ,god or man for 
outward riches1 or any gift for the     
provision of the flesh1 than for hopes  
or helps in order to salvation2 for a   
powerful ministry1 good books1 or       

seasonable instructions for the soul4   
#ad4 ,when we are quiet and pleased if  
we do but prosper1 and have plenty in   
the world1 though the soul be miserable1
 unsanctified1 and unpardoned4 #ae4     
,when we are more careful to provide a  
worldly than a heavenly portion1 for    
children and friends1 and rejoice more  
in their bodily than their spiritual    
prosperity1 and are troubled more for   
their poverty than their ungodliness or 
sin4 #af4 ,when we can see our brother  
have need1 and shut up the bowels of our
 compassion1 or can part with no more   
than mere superfluities for his relief3 
when we cannot spare that which makes   
but for our better being1 when it is    
necessary to preserve his being itself2 
or when we give unwillingly or          
sparingly4#bdh #ag4 ,when we will       
venture upon sinful means for gain1 as  
lying1 overreaching1 deceiving1         
flattering1 or going against our        
consciences1 or the commands of ,god4   
#ah4 ,when we are too much in expecting 

liberality from others1 and think that  
all we buy of should sell cheaper to us 
than they can afford1 and consider not  
their loss or want1 so that we have the 
gain3 nor are contented if they be never
 so bountiful to others1 if they be not 
so to us4#bdi #ai4 ,when we make too    
much ado in the world for riches1 taking
 too much upon us1 or striving for      
preferment1 and flattering great ones1  
and envying any that are preferred      
before us1 or get that which we         
expected4 #bj4 ,when we hold our money  
faster than our innocency1 and cannot   
part with it for the sake of ,christ1   
when he requireth it2 but will stretch  
our consciences and sin against him1 or 
forsake his cause1 to save our estates2 
or will not part with it for the service
 of his church1 or of our country1 when 
we are called to it4 #ba4 ,when the     
riches which we have1 are used but for  
the pampering of our flesh1 and         
superfluous provision for our posterity1
 and nothing but some inconsiderable    

crumbs or driblets are employed for ,god
 and his servants1 nor used to further  
us in his service1 and towards the      
laying up of a treasure in heaven4      
,these are the signs of a worldly1      
covetous wretch4  ,v4 ,the counterfeits 
of liberality or freedom from           
covetousness1 which deceive the         
worldling1 are such as these3 #a4 ,he   
thinks he is not covetous because he    
hath a necessity of doing what he doth  
for more4 ,either he is in debt or he is
 poor1 and scarcely hath whereon to     
live2 and the poor think that none are  
worldlings and covetous but the rich4   
,but he may love riches that wanteth    
them1 as much as he that hath them4 ,if 
you have a necessity of labouring in    
your callings1 you have no necessity of 
loving the world1 or of caring          
inordinately1 or of being discontented  
with your estate4 ,impatience under your
 wants shows a love of the world and    
flesh1 as much as other men's bravery   
that possess it4  #b4 ,another thinks he

 is not a worldling1 because if he could
 but have necessaries1 even food and    
raiment1 and conveniences for himself   
and family1 he would be content2 and it 
is not riches or great matters that he  
desireth4#bej ,but if your hearts are   
more set upon the getting of these      
necessaries or little things1 than upon 
the preparing for death1 and making sure
 of the heavenly treasure1 you are      
miserable worldlings still4 ,and the    
poor man that will set his heart more   
upon a poor and miserable life1 than    
upon heaven1 is more unexcusable than he
 that setteth his heart more upon       
lordships and honours than upon heaven2 
though both of them are but the slaves  
of the world1 and have as yet no        
treasure in heaven1 ,matt4 vi4 #ai-ba4  
,and1 moreover1 you that are now so     
covetous for a little more1 if you had  
that1 would be as covetous for a little 
more still2 and when you had that1 for a
 little more yet4 ,you would next wear  
better clothing1 and have better fare2  

and next you would have your house      
repaired1 and then you would have your  
land enlarged1 and then you would have  
something more for your children1 and   
you would never be satisfied4 ,you think
 otherwise now2 but your hearts deceive 
you2 you do not know them4 ,if you      
believe me not1 judge by the case of    
other men that have been as confident as
 you1 that if they had but so much or so
 much they would be content2 but when   
they have it1 they would still have     
more4 ,and this1 which is your pretence1
 is the common pretence of almost all   
the covetous3 for lords and princes     
think themselves still in as great      
necessity as you think yourselves3 as   
they have more1 so they have more to do 
with it2 and usually are still wanting  
as much as the poor4 ,the question is   
not how much you desire8 but to what    
use1 and to what end1 and in what order8
  #c4 ,another thinks he is not         
covetous1 because he coveteth not any   
thing that is his neighbour's3 he thinks

 that covetousness is only a desiring   
that which is not our own4 ,but if you  
love the world and worldly plenty       
inordinately1 and covet more1 you are   
covetous worldlings1 though you wish it 
not from another4 ,it is the worldly    
mind and love of wealth that is the sin 
at the root3 the ways of getting it are 
but the branches4  #d4 ,another thinks  
he is no worldling1 because he useth no 
unlawful means1 but the labour of his   
calling1 to grow rich4 ,the same answer 
serves to this4 ,the love of wealth for 
the satisfying of the flesh is unlawful1
 whatever the means be4 ,and is it not  
also an unlawful means of getting1 to   
neglect ,god and your souls1 and the    
poor1 and shut out other duties for the 
world1 as you often do8  #e4 ,another   
thinks he is no worldling1 because he is
 contented with what he hath1 and       
coveteth no more4 ,when that which he   
hath is a full provision for his fleshly
 desires4 ,but if you over-love the     
world1 and delight more in it than ,god1

 you are worldlings1 though you desire  
no more4 ,he is described by ,christ as 
a miserable1 worldly fool1 ,luke xii4   
#ai1 #bj1 that saith1 ,soul1 take thy   
ease1 eat1 drink1 and be merry1 thou    
hast much goods laid up for many years4 
,to over-love what you have1 is         
worldliness1 as well as to desire more4 
#f4 ,another thinks he is no worldling1 
because he gives ,god thanks for what he
 hath1 and asked it of ,god in prayer4  
,but if thou be a lover of the world1   
and make provision for the desires of   
the flesh1 it is but an aggravation of  
thy sin1 to desire ,god to be a servant 
to thy fleshly lusts1 and to thank him  
for satisfying thy sinful desires4 ,thy 
prayers and thanks are profane and      
carnal3 they were no service to ,god1   
but to thy flesh4 ,as if a drunkard or a
 glutton should beg of ,god provision   
for their greedy throats1 and thank him 
for it when they have it3 or a          
fornicator should pray ,god to be a     
pander to his lusts1 and then thank him 

for it3 or a wanton gallant should make 
fine clothes and gallantry the matter of
 his prayer and thanksgiving4  #g4      
,another thinks he is no worldling1     
because he hath some thoughts of heaven1
 and is loth to be damned when he can   
keep the world no longer1 and prayeth   
often1 and perhaps fasteth with the     
,pharisee twice a week1 and giveth alms 
often1 and payeth tithes1 and wrongeth  
no man4#bea ,but the ,pharisees were    
covetous for all these1 ,luke xvi4 #ad4 
,the question is not whether you think  
of heaven1 and do something for it8 ,but
 whether it be heaven or earth which you
 seek first1 and make the end of all    
things else1 which all are referred to8 
,every worldling knoweth that he must   
die1 and therefore he would have heaven 
at last for a reserve1 rather than hell4
 ,but where is it that you are laying up
 your treasure1 and that you place all  
your happiness and hopes8 ,and where are
 your hearts8 on earth1 or in heaven8   
,col4 iii4 #a-c2 ,matt4 vi4 #bj1 #ba4   

,the question is not whether you give   
now and then an alms to deceive your    
consciences1 and part with so much as   
the flesh can spare1 as a swine will do 
when he can eat no more8 but whether all
 that you have be devoted to the will of
 ,god1 and made to stoop to his service 
and the saving of your souls1 and can be
 forsaken rather than ,christ forsaken1 
,luke xiv4 #cc4  #h4 ,another thinks    
that he is not covetous1 because it is  
but for his children that he provideth3 
and he that provideth not for his own1  
is worse than an infidel1 #a ,tim4 v4   
#h4 ,but the text speaketh only of      
providing necessaries for our families  
and kindred1 rather than cast them on   
the church to be maintained4 ,if you so 
overvalue the world1 that you think it  
the happiness of your children to be    
rich1 you are worldlings and covetous1  
both for yourselves and them4 ,it is for
 their children that the richest and    
greatest make provision1 that their     
posterity may be great and wealthy after

 them3 and this maketh them the more    
worldlings1 and not the less2 because   
they are covetous for after-ages1 when  
they are dead1 and not only for         
themselves4  #i4 ,another thinks he is  
no worldling1 because he can speak as   
hardly of covetous men as any other4    
,but many a one revileth others as      
covetous that is covetous himself2 yea1 
covetous men are aptest to accuse others
 of covetousness1 and of selling too    
dear1 and buying too cheap1 and giving  
too little1 because they would get the  
more themselves4 ,and many preachers1 by
 their reading and knowledge1 may make a
 vehement sermon against worldliness1   
and yet go to hell at last for being    
worldlings4 ,words are cheap4  #aj4     
,another thinks he is not covetous1     
because he purposeth to leave much to   
charitable uses when he is dead4 ,i     
confess that much is well3 ,i would more
 would do so4 ,but the flesh itself can 
spare it1 when it seeth that it must lie
 down in the grave4 ,if they could carry

 their riches with them and enjoy them  
after death1 they would do it no doubt3 
to leave it when you cannot keep it any 
longer1 is not thankworthy4 ,so the     
glutton1 and drunkard1 and whoremonger1 
and the proud must all leave their      
pleasure at the grave4 ,but do you serve
 ,god or the flesh with your riches     
while you have them8 ,and do you use    
them to help or to hinder your          
salvation8 ,deceive not yourselves1 for 
,god is not mocked1 ,gal4 vi4 #g4  ,,vi4
 ,yet many are falsely accused of       
covetousness upon such grounds as these3
 #a4 ,because they possess much and are 
rich3 for the poor take the rich for    
worldlings4 ,but ,god giveth not to all 
alike3 he putteth ten talents into the  
hands of one servant1 and but one into  
another's3 and to whom men commit much1 
of them will they require the more4#beb 
,therefore1 to be intrusted with more   
than others is no sin1 unless they      
betray that trust4  #b4 ,others are     
accused as covetous1 because they       

satisfy not the covetous desires of     
those they deal with1 or that expect    
much from them1 and because they give   
not where it is not their duty1 but     
their sin to give4 ,thus the buyer saith
 the seller is covetous2 and the seller 
saith the buyer is covetous1 because    
they answer not their covetous desires4 
,an idle beggar will accuse you of      
uncharitableness1 because you maintain  
him not in sinful idleness4 ,the proud  
look you should help to maintain their  
pride4 ,the drunkard1 and riotous1 and  
gamesters expect their parents should   
maintain their sin4 ,no man that hath   
any thing1 shall scape the censure of   
being covetous1 as long as there is     
another in the world that coveteth that 
which he hath3 selfishness looketh to no
 rules but their own desires4  #c4      
,others are judged covetous1 because    
they give not that which they have not  
to give4 ,those that know not another's 
estate1 will pass conjectures at it2 and
 if their handsome apparel or           

deportment1 or the common fame1 do make 
men think them richer than they are1    
then they are accounted covetous1       
because their bounty answereth not men's
 expectations4  #d4 ,others are thought 
covetous1 because they are laborious in 
their callings1 and thrifty1 and saving1
 not willing that any thing be lost4    
,but all this is their duty3 if they    
were lords or princes1 idleness and     
wastefulness would be their sin4 ,god   
would have all men labour in their      
several callings1 that are able3 and    
,christ himself said1 when he had fed   
many thousands by miracle1 yet ,gather  
up the fragments that remain1 that      
nothing be lost4 ,the question is1 ,how 
they use that which they labour so hard 
for1 and save so sparingly4 ,if they use
 it for ,god1 and charitable uses1 there
 is no man taketh a righter course4 ,he 
is the best servant for ,god1 that will 
be laborious and sparing1 that he may be
 able to do good4  #e4 ,others are      
thought covetous1 because1 to avoid     

hypocrisy1 they give in secret1 and keep
 their works of charity from the        
knowledge of men4 ,these shall have     
their reward from ,god3 and his wrath   
shall be the reward of their            
presumptuous censures4  #f4 ,others are 
thought covetous1 because they lawfully 
and peaceably seek their right1 and let 
not the unjust and covetous wrong them  
at their pleasure4 ,it is true1 we must 
let go our right1 whenever the          
recovering of it will do more hurt to   
others than it will do us good4 ,but yet
 the laws are not made in vain3 nor must
 we encourage men in covetousness1      
thievery1 and deceit1 by letting them do
 what they list3 nor must we be careless
 of our ,master's talents2 if he intrust
 us with them1 we must not let every one
 take them from us to serve his lusts   
with4  ,direct4 ,,ii4 ,seriously        
consider of your everlasting state1 and 
how much greater things than riches you 
have to mind4 ,behold by faith the      
endless joys which you may have with    

,god1 and the endless misery which      
worldlings must undergo in hell4 ,there 
is no true cure for an earthly mind1 but
 by showing it the far greater matters  
to be minded3 by acquainting it better  
with its own concernments2 and with the 
greater miseries than poverty or want1  
which we have to escape2 and the greater
 good than worldly plenty1 which we have
 to seek4 ,it is want of faith that     
makes men worldlings3 they see not what 
is in another world3 they say their     
creed1 but do not heartily believe the  
day of judgment1 the resurrection of the
 body1 and the life everlasting4 ,there 
is not a man of them all1 but1 if he had
 one sight of heaven and hell1 would set
 lighter by the world than ever he did  
before2 and would turn his covetous care
 and toil to a speedy and diligent care 
of his salvation4 ,if he heard the      
joyful praises of the saints1 and the   
woeful lamentations of the damned1 but  
one day or hour1 he would think ever    
after that he had greater matters to    

mind than the scraping together a heap  
of wealth4 ,remember1 man1 that thou    
hast another world to live in2 and a far
 longer life to make provision for2 and 
that thou must be in heaven or hell for 
ever4 ,this is true1 whether thou       
believe it or not3 and thou hast no time
 but this to make all thy preparation   
in3 and as thou believest1 and livest1  
and labourest now1 it must go with thee 
to all eternity4 ,these are matters     
worthy of thy care4 ,canst thou have    
while to make such a pudder here in the 
dust1 and care and labour for a thing of
 nought1 while thou hast such things as 
these to care for1 and a work of such   
transcendent consequence to do8#bec ,can
 a man that understands what heaven and 
hell are1 find room for any needless    
matters1 or time for so much unnecessary
 work8 ,the providing for thy salvation 
is a thing that ,god hath made thy own  
work1 much more than the providing for  
the flesh4 ,when he speaks of thy body1 
he saith1 ,take no thought for your     

life1 what you shall eat or drink1 nor  
for your body1 what you shall put       
on3--for your ,father knoweth that ye   
have need of all these things1 ,matt4   
vi4 #be1 #cb4 ,be careful for nothing1  
,phil4 iv4 #f4 ,cast all your care upon 
him1 for he careth for you1 #a ,pet4 v4 
#g4 ,but when he speaks of your         
salvation1 he bids you work it out with 
fear and trembling1 ,phil4 ii4 #ab2bed  
and give diligence to make your calling 
and election sure1 #b ,pet4 i4 #aj2 and 
strive to enter in at the strait gate1  
,matt4 vii4 #ac2 ,luke xiii4 #bd4       
,labour not for the meat that perisheth1
 but for that which endureth to         
everlasting life1 ,john vi4 #bg4 ,that  
is1 ,seek first the kingdom of ,god and 
his righteousness1 and all these things 
shall be added to you1 ,matt4 vi4 #cc4  
,look up to heaven1 man1 and remember   
that there is thy home1 and there are   
thy hopes1 or else thou art a man undone
 for ever2 and therefore it is for that 
that thou must care and labour4 ,believe

 unfeignedly that thou must dwell for   
ever in heaven or hell1 as thou makest  
thy preparation here1 and consider of   
this as becometh a man1 and then be a   
worldling and covetous if thou canst3   
riches will seem dust and chaff to thee1
 if thou believe and consider thy       
everlasting state4 ,write upon the doors
 of thy shop and chamber1 ,i must be in 
heaven or hell for ever2 or1 ,this is   
the time on which my endless life       
dependeth2 and methinks every time thou 
readest it1 thou shouldst feel thy      
covetousness stabbed at the heart4 ,o   
blinded mortals6 that love1 like worms1 
to dwell in earth6 ,would ,god but give 
you an eye of faith1 to foresee your    
end1 and where you must dwell to all    
eternity1 what a change would it make   
upon your earthly minds6 ,either faith  
or sense will be your guides4 ,nothing  
but reason sanctified by faith can      
govern sense4 ,remember that thou art   
not a beast1 that hath no life to live  
but this3 thou hast a reasonable1       

immortal soul1 that was made by ,god for
 higher things1 even for ,god himself1  
to admire him1 love him1 serve him1 and 
enjoy him4 ,if an angel were to dwell   
awhile in flesh1 should he turn an      
earthworm1 and forget his higher life of
 glory8 ,thou art like to an incarnate  
angel2 and mayst be equal with the      
angels1 when thou art freed from this   
sinful flesh1 ,luke xx4 #cf4 ,o beg of  
,god a heavenly light1 and a heavenly   
mind1 and look often into the word of   
,god1 which tells thee where thou must  
be for ever2 and worldliness will vanish
 away in shame4  ,direct4 ,,iii4        
,remember how short a time thou must    
keep and enjoy the wealth which thou    
hast gotten4 ,how quickly thou must be  
stripped of all6 ,canst thou keep it    
when thou hast it8#bee ,canst thou make 
a covenant with death1 that it shall not
 call away thy soul8 ,thou knowest      
beforehand that thou art of short       
continuance1 and the world is but thy   
inn or passage2 and that a narrow grave 

for thy flesh to rot in1 is all that    
thou canst keep of thy largest          
possessions1 save what thou layest up in
 heaven1 by laying it out in obedience  
to ,god4 ,how short is life6 ,how       
quickly gone6 ,thou art almost dead and 
gone already6 ,what are a few days or a 
few years more8 ,and wilt thou make so  
much ado for so short a life8 and so    
careful a provision for so short a stay8
 ,yea1 how uncertain is thy time1 as    
well as short6 ,thou canst not say what 
world thou shalt be in to-morrow4       
,remember1 man1 that ,thou must die6    
,thou must die6 ,thou must quickly die6 
,thou knowest not how soon6 ,breathe yet
 a few breaths more1 and thou art gone6 
,and yet canst thou be covetous1 and    
drown thy soul with earthly cares8 ,dost
 thou soberly read thy ,saviour's       
warning1 ,luke xii4 #ai-ba8 ,is it not  
spoken as to thee8 ,thou fool1 this     
night thy soul shall be required of     
thee2 then whose shall those things be  
which thou hast provided8 ,so is every  

one that layeth up riches for himself1  
and is not rich towards ,god4#bef ,if   
thou be rich to-day1 and be in another  
world to-morrow1 had not poverty been as
 good8 ,distracted soul6 dost thou make 
so great a matter of it1 whether thou   
have much or little for so short a time8
 and takest no more care1 either where  
thou shalt be1 or what thou shalt have  
to all eternity8 ,dost thou say1 thou   
wilt cast this care on ,god8 ,i tell    
thee1 he will make thee care thyself1   
and care again before he will save thee4
 ,and why canst thou not cast the care  
of smaller matters on him1 when he      
commandeth thee8 ,is it any great matter
 whether thou be rich or poor1 that art 
going so fast unto another world1 where 
these are things of no signification8   
,tell me1 if thou wert sure that thou   
must die to-morrow1 7yea1 or the next   
month or year17 wouldst thou not be more
 indifferent whether thou be rich or    
poor1 and look more after greater       
things8 ,then thou wouldst be of the    

apostle's mind1 #b ,cor4 iv4 #ah1 ,we   
look not at the things which are seen1  
but at the things which are not seen3   
for the things which are seen are       
temporal1 but the things which are not  
seen are eternal4 ,our eye of faith     
should be so fixed on invisible1 eternal
 things1 that we should scarce have     
leisure or mind to look at or once      
regard the things that are visible and  
temporal4 ,a man that is going to       
execution scarce looks at all the bustle
 or business that is done in streets and
 shops as he passeth by2 because these  
little concern him in his departing     
case4 ,and how little do the wealth and 
honours of the world concern a soul that
 is going into another world1 and knows 
not but it may be this night6 ,then keep
 thy wealth1 or take it with thee1 if   
thou canst4  ,direct4 ,,iv4 ,labour to  
feel thy greatest wants1 which worldly  
wealth will not supply4 ,thou hast      
sinned against ,god1 and money will not 
buy thy pardon4#beg ,thou hast incurred 

his displeasure1 and money will not     
reconcile him to thee4 ,thou art        
condemned to everlasting misery by the  
law1 and money will not pay thy ransom4 
,thou art dead in sin1 and polluted1 and
 captivated by the flesh1 and money will
 sooner increase thy bondage than       
deliver thee4 ,thy conscience is ready  
to tear thy heart for thy wilful folly  
and contempt of grace1 and money will   
not bribe it to be quiet4 ,judas brought
 back his money1 and hanged himself1    
when conscience was but once awakened4  
,money will not enlighten a blinded     
mind1 nor soften a hard heart1 nor      
humble a proud heart1 nor justify a     
guilty soul4 ,it will not keep off a    
fever or consumption1 nor ease the gout1
 or stone1 or tooth-ache4 ,it will not  
keep off ghastly death1 but die thou    
must1 if thou have all the world6 ,look 
up to ,god1 and remember that thou art  
wholly in his hands2 and think whether  
he will love or favour thee for thy     
wealth4 ,look unto the day of judgment1 

and think whether money will there bring
 thee off1 or the rich speed better than
 the poor4  ,direct4 ,v4 ,be often with 
those that are sick and dying1 and mark 
what all their riches will do for them1 
and what esteem they have then of the   
world2 and mark how it useth all at     
last4 ,then you shall see that it       
forsaketh all men in the hour of their  
greatest necessity and distress2#beh    
when they would cry to friends1 and     
wealth1 and honour1 if they had any     
hopes1 ,if ever you will help me1 let it
 be now2 if ever you will do any thing  
for me1 ,o save me from death1 and the  
wrath of ,god6 ,but1 alas6 such cries   
would be all in vain6 ,then1 oh then6   
one drop of mercy1 one spark of grace1  
the smallest well-grounded hope of      
heaven1 would be worth more than the    
empire of ,csar or ,alexander6 ,is not  
this true1 sinner8 ,dost thou not know  
it to be true8 ,and yet wilt thou cheat 
and betray thy soul8 ,is not that best  
now1 which will be best then8 ,and is   

not that of little value now1 which will
 be then so little set by8 ,dost thou   
not think that men are wiser then than  
now8 ,wilt thou do so much1 and pay so  
dear for that1 which will do thee no    
more good1 and which thou wilt set no   
more by when thou hast it8 ,doth not all
 the world cry out at last of the       
deceitfulness of riches1 and the vanity 
of pleasure and prosperity on earth1 and
 the perniciousness of all worldly      
cares8 ,and doth not thy conscience tell
 thee1 that when thou comest to die1    
thou art like to have the same thoughts 
thyself8 ,and yet wilt thou not be      
warned in time8 ,then all the content   
and pleasure of thy plenty and          
prosperity will be past3 and when it is 
past it is nothing4 ,and wilt thou      
venture on everlasting woe1 and cast    
away everlasting joy1 for that which is 
to-day a dream and shadow1 and          
to-morrow1 or very shortly1 will be     
nothing8#bei ,the poorest then will be  
equal with thee4 ,and will honest       

poverty1 or over-loved wealth1 be       
sweeter at the last8 ,how glad then     
wouldst thou be1 to have been without   
thy wealth1 so thou mightst have been   
without the sin and guilt4 ,how glad    
then wouldst thou be to die the death of
 the poorest saint6 ,do you think that  
poverty1 or riches1 are liker to make a 
man loth to die8 or are usually more    
troublesome to the conscience of a dying
 man8 ,o look to the end1 and live as   
you die1 and set most by that1 and seek 
that now1 which you know you shall set  
most by at last when full experience    
hath made you wiser6  ,direct4 ,,vi4    
,remember that riches do make it much   
harder for a man to be saved2 and the   
love of this world is the commonest     
cause of men's damnation4 ,this is      
certainly true1 for all that poverty    
also hath its temptations2 and for all  
that the poor are far more numerous than
 the rich4 ,for even the poor may be    
undone by the love of that wealth and   
plenty which they never get2 and those  

may perish for over-loving the world1   
that yet never prospered in the         
world4#bfj ,and if thou believe ,christ1
 the point is out of controversy3 for he
 saith1 ,luke xviii4 #bd-bg1 ,how hardly
 shall they that have riches enter into 
the kingdom of ,god6 ,for it is easier  
for a camel to go through a needle's    
eye1 than for a rich man to enter into  
the kingdom of ,god4 ,and they that     
heard it said1 ,who then can be saved8  
,and he said1 ,the things which are     
impossible with men1 are possible with  
,god4 ,so ,luke vi4 #bd1 #be1 ,but woe  
unto you that are rich6 for ye have     
received your consolation3 woe unto you 
that are full6 for ye shall hunger4     
,make but sense of these and many such  
like texts1 and you can gather no less  
than this from them1 that riches make   
the way to heaven much harder1 and the  
salvation of the rich to be more        
difficult and rare1 proportionably1 than
 of other men4 ,and ,paul saith1 #a     
,cor4 i4 #bf1 ,not many wise men after  

the flesh1 not many mighty1 not many    
noble are called4 ,and the lovers of    
riches1 though they are poor1 must      
remember that it is said1 ,that the love
 of money is the root of all evil1 #a   
,tim4 vi4 #aj4 ,and1 ,love not the      
world1 nor the things that are in the   
world3 for if any man love the world1   
the love of the ,father is not in him1  
#a ,john ii4 #ae4 ,do you believe that  
here lieth the danger of your souls8 and
 yet can you so love1 and choose1 and   
seek it8 ,would you have your salvation 
more difficult1 and doubtful1 and       
impossible with men8 ,you had rather    
choose to live where few die young1 than
 where most die young2 and where        
sicknesses are rare1 than where they are
 common4 ,if you were sick1 you had     
rather have the physician1 and          
medicines1 and diet which cure most1    
than those which few are cured by4 ,if  
the country were beset with thieves1 you
 had rather go the way that most escape 
in1 than that few escape in4 ,and yet1  

so it may but please your flesh1 you    
will choose that way to heaven1 that    
fewest escape in2 and you will choose   
that state of life1 which will make your
 salvation to be most hard and doubtful4
 ,doth your conscience say that is      
wisely done8 ,i know that if ,god put   
riches into your hand1 by your birth1 or
 his blessing on your honest labours1   
you must not cast away your ,master's   
talents1 because he is austere2 but by a
 holy improvement of them1 you may      
further his service and your salvation4 
,but this is no reason why you should   
over-love them1 or desire and seek so   
great a danger4 ,believe ,christ        
heartily1 and it will quench your love  
of riches4  ,direct4 ,,vii4 ,remember   
that the more you have1 the more you    
have to give account for4 ,and if the   
day of judgment be dreadful to you1 you 
should not make it more dreadful by     
greatening your own accounts4 ,if you   
desired riches but for the service of   
your ,lord1 and have used them for him1 

and can truly give in this account1 that
 you laid them not out for the needless 
pleasure or pride of the flesh1 but to  
furnish yourselves1 and families1 and   
others1 for his service1 and as near as 
you could1 employ them according to his 
will1 and for his use1 then you may     
expect the reward of good and faithful  
servants2 but if you desired and used   
them for the pride and pleasure of      
yourselves while you lived1 and your    
posterity or kindred when you are dead1 
dropping some inconsiderable crumbs for 
,god1 you will then find that ,mammon   
was an unprofitable master1 and         
godliness1 with content1 would have been
 greater gain4#bfa  ,direct4 ,,viii4    
,remember how dear it costeth men1 thus 
to hinder their salvation1 and greaten  
their danger and accounts4 ,what a deal 
of precious time is lost upon the world1
 by the lovers of it1 which might have  
been improved to the getting of wisdom  
and grace1 and making their calling and 
election sure6#bfb ,if you had believed 

that the gain of holy wisdom had been so
 much better than the gaining of gold1  
as ,solomon saith1 ,prov4 iii4 #ad1 you 
would have laid out much of that time in
 labouring to understand the            
,scriptures1 and preparing for your     
endless life4 ,how many unnecessary     
thoughts have you cast away upon the    
world1 which might better have been laid
 out on your greater concernments6 ,how 
many cares1 and vexations1 and passions 
doth it cost men1 to overload themselves
 with worldly provisions6 ,like a       
foolish traveller1 who having a day's   
journey to go1 doth spend all the day in
 gathering together a load of meat1 and 
clothes1 and money1 more than he can    
carry1 for fear of wanting by the way3  
or like a foolish runner1 that hath a   
race to run for his life1 and spends the
 time in which he should be running1 in 
gathering a burden of pretended         
necessaries4#bfc ,you have all the while
 ,god's work to do1 and your souls to   
mind1 and judgment to prepare for1 and  

you are tiring and vexing yourselves for
 unnecessary things1 as if it were the  
top of your ambition to be able to say1 
in hell1 that you died rich4 #a ,tim4   
vi4 #f-aj1 ,godliness with contentment  
is great gain4 ,for we brought nothing  
into this world1 and it is certain that 
we can carry nothing out4 ,and having   
food and raiment let us be therewith    
content4 ,but they that will be rich    
fall into temptation and a snare1 and   
into many foolish and hurtful lusts1    
which drown men in destruction and      
perdition4 ,for the love of money is the
 root of all evil3 which while some     
coveted after1 they have erred 7or been 
seduced7 from the faith1 and pierced    
themselves through with many sorrows4   
,piercing sorrows here1 and damnation   
hereafter1 are a very dear price to give
 for money4#bfd ,for saith ,christ      
himself1 ,what shall it profit a man to 
gain all the world1 and lose his own    
soul8 ,or what shall a man give in      
exchange for his soul8 ,mark viii4 #cf1 

#cg2 that is1 ,what money or price will 
recover it1 if for the love of gain he  
lose it8 ,prov4 xv4 #bg1 ,he that is    
greedy of gain troubleth his own house2 
but he that hateth gifts shall live4 ,do
 you not know that a godly man contented
 with his daily bread1 hath a far       
sweeter and quieter life and death than 
a self-troubling worldling8 ,you may    
easily perceive it4 ,prov4 xv4 #af1     
,better is little with the fear of the  
,lord1 than great treasure and trouble  
therewith4  ,direct4 ,,ix4 ,look much on
 the life of ,christ on earth1 and see  
how strangely he condemneth worldliness 
by his example4 ,did he choose to be a  
prince or lord1 or to have great        
possessions1 lands1 or money1 or        
sumptuous buildings1 or gallant         
attendance1 and plentiful provisions8   
,his housing you may read of1 ,matt4    
viii4 #bj2 ,luke ix4 #eh1 ,foxes have   
holes1 and the birds of the air have    
nests1 but the ,son of man hath not     
where to lay his head4 ,his clothing you

 may read of at his crucifying1 when    
they parted it4 ,as for money1 he was   
fain to send ,peter to a fish for some  
to pay their tribute4 ,if ,christ did   
scrape and care for riches1 then so do  
thou3 if he thought it the happiest     
life1 do thou think so too4 ,but if he  
contemned it1 do thou contemn it3 if his
 whole life was directed to give thee   
the most perfect example of the contempt
 of all the prosperity of this world1   
then learn of his example1 if thou take 
him for thy ,saviour1 and if thou love  
thyself4 ,though he was rich1 yet for   
our sakes he became poor1 that you      
through his poverty might be rich1 #b   
,cor4 viii4 #i4  ,direct4 ,x4 ,think on 
the example of the primitive christians1
 even the best of ,christ's servants1   
and see how it condemneth worldliness4  
,they that by miracle in the name of    
,christ could give limbs to the lame1   
yet tell him1 ,silver and gold have we  
none1 ,acts iii4 #f4 ,those that had    
possessions sold them1 and laid the     

money at the apostles' feet1 and they   
had all things common1 to show that     
faith overcometh the world1 by          
contemning it1 and subjecting it to     
charity1 and devoting it entirely to    
,god4 ,read whether the apostles did    
live in sumptuous houses1 with great    
attendance1 and worldly plenty and      
prosperity8 ,and so of the rest4#bfe    
,direct4 ,,xi4 ,remember to what ends   
all worldly things were made and given  
you1 and what a happy advantage you may 
make of them by renouncing them1 as they
 would be provision for your lusts1 and 
by devoting yourselves and them to      
,god4#bff ,the use of their sweetness   
is1 to draw your souls to taste by faith
 the heavenly sweetness4 ,they are the  
looking-glass of souls in flesh1 that   
are not yet admitted to see these things
 spiritual face to face4 ,they are the  
provender of our bodies2 our travelling 
furniture and helps2 our inns1 and      
solacing company in the way2 they are   
some of ,god's love-tokens1 some of the 

lesser pieces of his coin1 and bear his 
image and superscription4 ,they are     
drops from the rivers of the eternal    
pleasures2 to tell the mind by the way  
of the senses how good the ,donor is1   
and how amiable2 and what higher        
delights there are for souls2 and to    
point us to the better things which     
these foretell4 ,they are messengers    
from heaven1 to testify our ,father's   
care and love1 and to bespeak our       
thankfulness1 love1 and duty2 and to    
bear witness against sin1 and bind us   
faster to obedience4 ,they are the first
 volume of the word of ,god2 the first  
book that man was set to read1 to       
acquaint him fully with his ,maker4 ,as 
the word which we read and hear is the  
chariot of the ,spirit1 by which it     
maketh its accesses to the soul2 so the 
delights of sight1 and taste1 and smell1
 and touch1 and hearing1 were appointed 
as an ordinary way for the speedy access
 of heavenly love and sweetness to the  
heart1 that upon the first perception of

 the goodness and sweetness of the      
creature1 there might presently be      
transmitted by a due progression1 a deep
 impression of the goodness of ,god upon
 the soul2 that the creatures1 being the
 letters of ,god's book1 which are seen 
by our eye1 the sense 7even the love of 
our great ,creator7 might presently be  
perceived by the mind3 and no letter    
might once be looked upon but for the   
sense2 no creature ever seen1 or tasted1
 or heard1 or felt in any delectable    
quality1 without a sense of the love of 
,god2 that as the touch of the hand upon
 the strings of the lute do cause the   
melody1 so ,god's touch by his mercies  
upon our hearts1 might presently tune   
them into love1 and gratitude1 and      
praise4 ,they are the tools by which we 
must do much of our ,master's work4     
,they are means by which we may refresh 
our brethren1 and express our love to   
one another1 and our love to our ,lord  
and ,master in his servants4 ,they are  
our ,master's stock1 which we must trade

 with1 by the improvement of which1 no  
less than the reward of endless         
happiness may be attained4 ,these are   
the uses to which ,god gives us outward 
mercies4 ,love them thus1 and delight in
 them1 and use them thus1 and spare not2
 yea1 seek them thus1 and be thankful   
for them4 ,but when the creatures are   
given for so excellent a use1 will you  
debase them all by making them only the 
fuel of your lusts1 and the provisions  
for your flesh8 ,and will you love them1
 and dote upon them in these base       
respects2 while you utterly neglect     
their noblest use8 ,you are just like   
children that cry for books1 and can    
never have enow2 but it is only to play 
with them because they are fine2 but    
when they are set to learn and read     
them1 they cry as much because they love
 it not3 or like one that should spend  
his life and labour in getting the      
finest clothes1 to dress his dogs and   
horses with1 but himself goes naked and 
will not wear them4#bfg  ,direct4 ,,xii4

 ,remember that ,god hath promised to   
provide for you1 and that you shall want
 nothing that is good for you1 if you   
will live above these worldly things1   
and seek first his kingdom1 and the     
righteousness thereof4 ,and cannot you  
trust his promise8 ,if you truly believe
 that he is ,god1 and that he is true1  
and that his particular providence      
extendeth to the very numbering of your 
hairs1#bfh you will sure trust him1     
rather than trust to your own forecast  
and industry4 ,do you think his         
provision is not better for you than    
your own8 ,all your own care cannot keep
 you alive an hour1 nor can prosper any 
of your labours1 if you provoke him to  
blast them4 ,and if you are not content 
with his provisions1 nor submit         
yourselves to the disposal of his love  
and wisdom1 you disoblige ,god1 and     
provoke him to leave you to the fruits  
of your own care and diligence3 and then
 you will find that it had been your    
wiser way to have trusted ,god4         

,sidenote3 ,the mischiefs of a worldly  
mind4  ,direct4 ,,xiii4 ,think often on 
the dreadful importance and effects of  
the love of riches1 or a worldly        
mind4#bfi #a4 ,it is a most certain sign
 of a state of death and misery1 where  
it hath the upper hand4 ,it is the      
departing of the heart from ,god to     
creatures4 ,see the malignity of it     
before4 ,good men have been overtaken   
with heinous sins2 but it is hard to    
find where ,scripture calleth any of    
them covetous4 ,a heart secretly        
cleaving most to this present world and 
its prosperity1 is the very killing sin 
of every hypocrite1 yea1 and of all     
ungodly men4 #b4 ,worldliness makes the 
word unprofitable2 and keepeth men from 
believing and repenting1 and coming home
 to ,god1 and minding seriously the     
everlasting world4 ,what so much        
hindereth the conversion of sinners1 as 
the love and cares of earthly things8   
,they cannot serve ,god and mammon3     
their treasure and hearts cannot chiefly

 be both in heaven and earth6 ,they will
 not yield to the terms of ,christ that 
love this world3 they will not forsake  
all for a treasure in heaven4 ,in a     
word1 as you heard1 the love of money is
 the root of all evil1 and the love of  
the ,father is not in the lovers of the 
world4#bgj #c4 ,it destroyeth holy      
meditation and conference1 and turneth  
the thoughts to worldly things3 and it  
corrupteth prayer1 and maketh it but a  
means to serve the flesh1 and therefore 
maketh it odious to ,god4 #d4 ,it is the
 great hinderance of men's necessary    
preparation for death and judgment1 and 
stealeth away their hearts and time till
 it is too late4 #e4 ,it is the great   
cause of contentions even among the     
nearest relations2 and the cause of the 
wars and calamities of nations2 and of  
the woeful divisions and persecutions of
 the church2 when a worldly generation  
think that their worldly interest doth  
engage them1 against self-denying and   
spiritual principles1 practices1 and    

persons4 #f4 ,it is the great cause of  
all the injustice1 and oppression1 and  
cruelty that rageth in the world4 ,they 
would do as they would be done by1 were 
it not for the love of money4 ,it maketh
 men perfidious and false to all their  
friends and engagements3 no vows to     
,god1 nor obligations to men1 will hold 
a lover of the world4#bga ,the world is 
his god1 and his worldly interest is his
 rule and law4 #g4 ,it is the great     
destroyer of charity and good works4 ,no
 more is done for ,god and the poor1    
because the love of the world forbids   
it4 #h4 ,it disordereth and profaneth   
families2 and betrayeth the souls of    
children and servants to the devil4 ,it 
turneth out prayer1 and reading the     
,scripture1 and good books1 and all     
serious speeches of the life to come1   
because their hearts are taken up with  
the world1 and they have no relish of   
any thing but the provisions of their   
flesh4 ,even the ,lord's own day cannot 
be reserved for holy works1 nor a duty  

performed1 but the world is interposing1
 or diverting the mind4 #i4 ,it tempteth
 men to sin against their knowledge1 and
 to forsake the truth1 and fit          
themselves to the rising side1 and save 
their bodies and estates1 whatever      
become of their souls4 ,it is the very  
price that the devil gives for souls6   
,with this he bought the soul of ,judas1
 who went to the ,pharisees1 with a     
,what will you give me1 and ,i will     
deliver him to you4 ,with this he       
attempted ,christ himself1 ,matt4 iv4   
#i1 ,all these will ,i give thee1 if    
thou wilt fall down and worship me4 ,it 
is the cause of apostasy and            
unfaithfulness to ,god4#bgb ,and it is  
the price that sinners sell their ,god1 
their conscience1 and their salvation   
for4 #aj4 ,it depriveth the soul of holy
 communion with ,god1 and comfort from  
him1 and of all foretaste of the life to
 come1 and finally of heaven itself4#bgc
 ,for as the love of the world keepeth  
out the love of ,god and heaven1 it must

 needs keep out the hopes and comforts  
which should arise from holy love4 ,it  
would do much to cure the love of money1
 and of the world1 if you knew how      
pernicious a sin it is4#bgd  ,direct4   
,,xiv4 ,remember how base a sin it is1  
and how dishonourable and debasing to   
the mind of man4 ,if earth be baser than
 heaven1 and money than ,god1 then an   
earthly mind is baser than a heavenly   
mind4 ,as the serpent's feeding on the  
dust is a baser life than that of       
angels1 that are employed in admiring1  
and obeying1 and praising the ,most     
,holy ,god4  ,direct4 ,,xv4 ,call       
yourselves to a daily reckoning1 how you
 lay out all that ,god committeth to    
your trust2 and try whether it be so as 
you would hear of it at judgment4 ,if   
you did but use to sit in judgment daily
 upon yourselves1 as those that believe 
the judgment of ,god1 it would make you 
more careful to use well what you have1 
than to get more2 and it would quench   
your thirst after plenty and prosperity1

 when you perceived you must give so    
strict an account of it4 ,the flesh     
itself will less desire it1 when it     
finds it may not have the use of it4#bge
  ,direct4 ,,xvi4 ,when you find your   
covetousness most eager and dangerous1  
resolve most to cross it1 and give more 
to pious or charitable uses than at     
another time4 ,for a man hath reason to 
fly furthest from that sin1 which he is 
most in danger of4 ,and the acts tend to
 the increase of the habit4 ,obeying    
your covetousness doth increase it3 and 
so the contrary acts1 and the disobeying
 and displeasing it1 do destroy it4     
,this course will bring your            
covetousness into a despair of attaining
 its desire2 and so will make it sit    
down and give over the pursuit4 ,it is  
an open protesting against every        
covetous desire2 and an effectual kind  
of repenting2 and a wise and honest     
disarming sin1 and turning its motions  
against itself1 to its own destruction4 
,use it thus oft1 and covetousness will 

think it wisdom to be quiet4  ,direct4  
,,xvii4 ,above all take heed that you   
think not of reconciling ,god and       
mammon1 and mixing heaven and earth to  
be your felicity1 and of dreaming that  
you may keep heaven for a reserve at    
last1 when the world hath been loved as 
your best1 so long as you could keep it4
 ,nothing so much defendeth worldliness1
 as a cheating hope1 that you have it   
but in a subdued1 pardoned degree2 and  
that you are not worldlings when you    
are4 ,and nothing so much supports this 
hope1 as because you confess that heaven
 only must be your last refuge1 and full
 felicity1 and therefore you do         
something for it on the bye4 ,but is not
 the world more loved1 more sought1 more
 delighted in1 and faster held8 ,hath it
 not more of your hearts1 your delight1 
desire1 and industry8 ,if you cannot let
 go all for heaven1 and forsake all this
 world for a treasure above1 you cannot 
be ,christ's true disciples1 ,luke xiv4 
#bf1 #bg1 #cj1 #cc4  ,direct4 ,,xviii4  

,if ever you would overcome the love of 
the world1 your great care must be to   
mortify the flesh2 for the world is     
desired but as its provision4 ,a        
mortified man hath no need of that which
 is a sensualist's felicity4 ,quench    
your hydropical1 feverish thirst1 and   
then you will not make such a stir for  
drink4 ,cure the disease which enrageth 
your appetite2 and that is the safest   
and cheapest way of satisfying it4 ,then
 you will be thankful to ,god1 when you 
look on other men's wealth and          
gallantry1 that you need not these      
things4#bgf ,and you will think what a  
trouble and burden1 and interruption of 
your better work and comfort it would be
 to you1 to have so much land1 and so   
many servants1 and goods1 and business1 
and persons to mind1 as rich men have4  
,and how much better you can enjoy ,god 
and yourself in a more retired1 quiet   
state of life4 ,but of this more in the 
next part4  ,did men but know how much  
of an ungodly1 damnable state doth      

consist in the love of the world2 and   
how much it is the enemy of souls2 and  
how much of our religion consisteth in  
the contempt and conquest of it2 and    
what is the meaning of their renouncing 
the world in their baptismal covenant2  
and how many millions the love of the   
world will damn for ever2 they would not
 make such a stir for nothing1 and spend
 all their days in providing for their  
perishing flesh2 nor think them happiest
 that are richest2 nor boast themselves 
of their heart's desire1 and bless the  
covetous whom the ,lord abhorreth1      
,psal4 x4 #c4 ,they would not think that
 so small a sin which christians should 
not so much as name1 but in detestation1
 ,eph4 v4 #c2 when ,god hath resolved   
that the covetous shall not inherit the 
kingdom of ,god1 #a ,cor4 vi4 #aj2 ,eph4
 v4 #e2 and a christian must not so much
 as eat with them1 #a ,cor4 v4 #aa4 ,did
 ,christ say in vain1 ,take heed and    
beware of covetousness1 ,luke xii4 #ae4 
,woe to him that coveteth an evil       

covetousness to his house1 that he may  
set his nest on high1 that he may be    
delivered from the power of evil1 ,hab4 
ii4 #i4 ,oh what deserving servants hath
 the world1 that will serve it so       
diligently1 so constantly1 and at so    
dear a rate1 when they beforehand know1 
that besides a little transitory1       
deluding pleasure1 it will pay them with
 nothing but everlasting shame6 ,oh     
wonderful deceiving power1 of such an   
empty shadow1 or rather wonderful folly 
of mankind6 that when so many ages have 
been deceived before us1 and almost     
every one at death confesseth it did but
 deceive them1 so many still should be  
deceived1 and take no warning by such a 
world of examples6 ,i conclude with     
,heb4 xiii4 #e1 ,let your conversation  
be without covetousness1 and be content 
with such things as ye have3 for he hath
 said1 ,i will never leave thee nor     
forsake thee4                           
,,part ,,vii4      ,directions against  
the ,master ,sin2 ,sensuality1          

,flesh-pleasing1                        
or ,voluptuousness4  ,i shall be the    
shorter on this also1 because ,i have   
spoken so much already in my ,treatise  
of ,self-denial4 ,before we come to more
 particular directions1 it is needful   
that we discern the nature and evil of  
the sin which we speak against4 ,i shall
 therefore1 #a4 ,tell you what is meant 
by flesh here4 ,and #b4 ,what           
flesh-pleasing it is that is unlawful1  
and what sensuality is4 #c4 ,wherein the
 malignity of this sin consisteth4 #d4  
,i shall answer some objections4 #e4 ,i 
shall show you the signs of it4 #f4 ,the
 counterfeits of the contrary4 #g4 ,and 
the false signs1 which make some accused
 wrongfully1 by themselves or others4   
,sidenote3 ,what is meant by flesh4  ,i4
 ,because you may find in writings      
between the protestants and papists1    
that it is become a controversy1 whether
 by flesh1 in ,scripture1 7where this   
sin is mentioned17 be meant the body    
itself1 or the soul so far as it is     

unregenerate1 ,i shall briefly first    
resolve this question4 ,when we speak of
 the unregenerate part1 we mean not that
 the soul hath two parts1 whereof one is
 regenerate1 and the other unregenerate3
 but as the purblind eye hath both light
 and darkness on the same subject1 so is
 it with the soul which is regenerate   
but in part1 that is1 in an imperfect   
degree3 and by the unregenerate part is 
meant1 the whole soul1 so far as it is  
unregenerate4 ,the word flesh1 in its   
primary signification1 is taken for that
 part of the body1 as such1 without     
respect to sin2 and next for the whole  
body1 as distinct from the soul4 ,but in
 respect to sin and duty1 it is taken1  
#a4 ,sometimes for the sensitive        
appetite1 not as sinful in itself1 but  
as desiring that which ,god hath obliged
 reason to deny4 #b4 ,more frequently1  
for this sensitive appetite1 as         
inordinate1 and so sinful in its own    
desires4 #c4 ,most frequently1 for both 
the inordinate sensitive appetite       

itself1 and the rational powers1 so far 
as they are corrupted by it1 and        
sinfully disposed to obey it1 or to     
follow1 inordinately1 sensual things4   
,but then the name is primarily taken   
for the sensual appetite itself1 7as    
diseased17 and but by participation for 
the rational powers4 ,for the           
understanding of which1 you must        
consider1 #a4 ,that the appetite itself 
might innocently 7even in innocency7    
desire a forbidden object2 when it was  
not the appetite that was forbidden1 but
 the desire of the will1 or the actual  
taking it4 ,that a man in a fever doth  
thirst for more than he may lawfully    
drink1 is not of itself a sin2 but to   
desire it by practical volition1 or to  
drink it1 is a sin2 for it is these that
 ,god forbids1 and not the thirst1 which
 is not in our power to extinguish4     
,that ,adam had an appetite to the      
forbidden fruit was not his sin2 but    
that his will obeyed his appetite1 and  
his mouth did eat4 ,for the appetite and

 sensitive nature are of ,god1 and are  
in nature antecedent to the law4 ,god   
made us men before he gave us laws2 and 
the law commandeth us not to alter      
ourselves from what he made us1 or any  
thing else which is naturally out of our
 power4 ,but it is the sin of the will  
and executive powers1 to do that evil   
which consisteth in obeying an innocent 
appetite4 ,the appetite is necessary1   
and not free2 and therefore ,god doth   
not direct his commands or prohibitions 
to it directly1 but to the reason and   
free-will4 #b4 ,but since man's fall1   
the appetite itself is corrupted and    
become inordinate1 that is1 more        
impetuous1 violent1 and unruly than it  
was in the state of innocency1 by the   
unhappy distempers that have befallen   
the body itself4 ,for we find now by    
experience1 that a man that useth       
himself to sweet and wholesome          
temperance1 hath no such impetuous      
strivings of his appetite against his   
reason 7if he be healthful7 as those    

have that are either diseased1 or used  
to obey their appetites4 ,and if use and
 health make so great alteration1 we    
have cause to think that the depravation
 of nature by the fall did more4 #c4    
,this inordinate appetite is sin1 by    
participation2 so far as the appetite   
may be said to be free by participation1
 though not in itself2 because it is the
 appetite of a rational1 free agent3 for
 though sin be first in the will in its 
true form1 yet it is not the will only  
that is the subject of it1 7though      
primarily it be17 but the whole man1 so 
far as his acts are voluntary3 for the  
will hath the command of the other      
faculties2 and they are voluntary acts  
which the will either commands1 or doth 
not forbid when it can and ought4 ,to   
lie is a voluntary sin of the man1 and  
the tongue partaketh of the guilt4 ,the 
will might have kept out that sin1 which
 caused a disorder in the appetite4 ,if 
a drunkard or a glutton provoke a       
venereous1 inordinate appetite in       

himself1 that lust is his sin1 because  
it is voluntarily provoked4 #d4 ,yet    
such additions of inordinacy1 as men    
stir up in any appetite1 by their own   
actual sins and customs1 are more       
aggravated and dangerous to the soul1   
than that measure of distemper which is 
merely the fruit of original sin4 #e4   
,this inordinateness of the sensitive   
appetite1 with the mere privation of    
rectitude in the mind and will1 is      
enough to cause man's actual sin4 ,for  
if the horses be headstrong1 the mere   
weakness1 sleepiness1 negligence1 or    
absence of the coachman is enough to    
concur to the overthrow of the coach3 so
 if the reason and will had no positive 
inclinations to evil or sensual objects1
 yet if they have not so much light and 
love to higher things as will restrain  
the sensual appetite1 it hath positive  
inclination enough in itself to         
forbidden things to ruin the soul by    
actual sin4 #f4 ,yet1 though it be a    
great controversy among divines1 ,i     

conceive that in the rational powers    
themselves1 there are positive1         
habitual1 inordinate inclinations to    
sensual1 forbidden things4 ,for as      
actually it is certain the reason of the
 proud and covetous do contrive1 and oft
 approve the sin1 and the will embrace  
it2 so these are done so constantly in a
 continued stream of action by the whole
 man1 that it seems apparent that the   
same faculties which run out in such    
strong and constant action1 are         
themselves the subjects of much of the  
inclining1 positive habits3 and if it be
 so in additional1 acquired sin1 it is  
like it was so in original sin4 #g4     
,though sin be formally subjected first 
in the will1 yet materially it is first 
in the sensitive appetite 7at least this
 sin of flesh-pleasing or sensuality    
is74 ,the flesh or sensitive part is the
 first desirer1 though it be sin no     
further than it is voluntary4 #h4 ,all  
this set together telleth you further1  
that the word flesh signifieth the      

sensual inclinations of the whole man2  
but first and principally1 the corrupted
 sensual appetite2 and the mind and     
will's 7whether privative or positive7  
concurrence1 but secondarily1 and as    
falling in with sense4 ,the appetite1   
#a4 ,preventeth reason4 #b4 ,and        
resisteth reason4 #c4 ,and at last      
corrupteth and enticeth reason and will1
 to be its servants and purveyors4  ,and
 that the name flesh doth primarily     
signify the sensitive appetite itself1  
is evident in the very notation of the  
name4 ,why else should the habits or    
vices of the rational powers be called  
flesh any more than spirit1 or anything 
else8 ,if it were only in respect of    
their object1 they should be called the 
world also1 because that is their       
object4 ,it is a certain rule1 that     
,that faculty is most predominant in    
man1 whose object is made his chiefest  
end4 ,sensitive delights being made the 
felicity and end of the unsanctified1 it
 followeth that the sensitive faculties 

are predominant2 which being called     
flesh1 7by a nearer trope17 the mind    
from it receives the denomination4 ,the 
,scriptures also show this plainly3 ,i  
remember not any one place in the ,old  
,testament where there is any           
probability that the word flesh should  
signify only the rational soul as       
unrenewed4 ,matt4 xvi4 #ag1 ,flesh and  
blood hath not revealed this unto thee2 
that is1 mortal man hath not revealed   
it4 ,matt4 xxvi4 #da1 ,the spirit is    
willing1 but the flesh is weak2 that is1
 your bodies are weak1 and resist the   
willingness of your souls3 for sinful   
habits are not here called weak4 ,john  
iii4 #f1 ,that which is born of the     
flesh is flesh2 that is1 man by natural 
generation can beget but natural man1   
called flesh from the visible part2 and 
not the spiritual life1 which nature is 
now destitute of4 ,rom4 vii4 #be1 ,with 
my flesh ,i serve the law of sin2 that  
is1 with my sensitive powers1 and my    
mind so far is captivated thereto4 ,rom4

 viii4 #a1 #e1 flesh and spirit are oft 
opposed3 ,they that are of the flesh1   
mind the things of the flesh1 c42 that  
is1 they in whom the sensitive interest 
and appetite are predominant3 for it is 
called the body here1 as well as the    
flesh1 ver4 #aj1 #aa1 #ac4 ,the mind is 
here included2 but it is as serving the 
flesh and its interest4 ,gal4 v4 #af1   
#ag1 #ai1 flesh and spirit are in the   
same manner opposed4 ,and #b ,pet4 ii4  
#ah1 the lusts of the flesh are in this 
sense mentioned4 ,and ,eph4 ii4 #c2     
,rom4 vii4 #ah2 xiii4 #ad2 #a ,cor4 v4  
#e2 #a ,pet4 ii4 #aa2 in which there is 
mention of fleshly lusts1 which fight   
against the spirit1 and fleshly wisdom1 
making provision for the flesh1 c4 ,and 
,col4 ii4 #ah1 there is indeed the name 
of a fleshly mind1 which is but a mind  
deceived and subservient to the flesh2  
so that the flesh itself1 or sensitive  
interest and appetite1 are first        
signified in all or most places1 and in 
some the mind1 as subservient thereto4  

,it is of the greater consequence that  
this be rightly understood1 lest you be 
tempted to imitate the libertines1 who  
think the flesh or sensitive part is    
capable of no moral good or evil1 and   
therefore1 all its actions being        
indifferent1 we may be indifferent about
 them1 and look only to the superior    
powers3 and others1 that think that the 
,scripture by flesh meaneth only the    
rational soul as unrenewed1 do thereupon
 cherish the flesh itself1 and pamper   
it1 and feed its unruly lusts1 and never
 do any thing to tame the body2 but pray
 daily that ,god would destroy the flesh
 within them1 that is1 their sinful     
habits of reason and will1 while they   
cherish the cause1 or neglect a chief   
part of the cure4 ,and on the contrary1 
some papists that look only at the body 
as their enemy1 are much in fastings1   
and bodily exercises1 while they neglect
 the mortifying of their carnal minds4  
,sidenote3 ,what flesh-pleasing is a    
sin4  ,,ii4 ,how far flesh-pleasing is a

 sin1 ,i shall distinctly open to you in
 these propositions3 #a4 ,the pleasing  
or displeasing of the sensitive appetite
 in itself considered1 is neither sin   
nor duty1 good nor evil2 but as         
commanded or forbidden by some law of   
,god2 which is not absolutely done4  #b4
 ,to please the flesh by things         
forbidden is undoubtedly a sin1 and so  
it is to displease it too4 ,therefore   
this is not all that is here meant1 that
 the matter that pleaseth it must not be
 things forbidden4  #c4 ,to overvalue   
the pleasing of the flesh is a sin2 and 
to prefer it before the pleasing of     
,god1 and the holy preparations for     
heaven1 is the state of carnality and   
ungodliness1 and the common cause of the
 damnation of souls4 ,the delight of the
 flesh or senses is a natural good2 and 
the natural desire of it in itself 7as  
is said7 is neither vice nor virtue3 but
 when this little natural good is       
preferred before the greater spiritual1 
moral1 or eternal good1 this is the sin 

of carnal minds1 which is threatened    
with death1 ,rom4 viii4 #a1 #e-h1 #ac4  
#d4 ,to buy the pleasing of the flesh at
 too dear a rate1 as the loss of time1  
or with care and trouble1 above its     
worth1 and to be too much set on making 
provisions to please it1 doth show that 
it is overvalued1 and is the sin        
forbidden1 ,rom4 xiii4 #ad4  #e4 ,when  
any desire of the flesh is inordinate1  
immoderate1 or irregular for matter1 or 
manner1 quantity1 quality1 or season1 it
 is a sin to please that inordinate     
desire4  #f4 ,when pleasing the flesh   
doth too much pamper it1 and cherish    
filthy lusts1 or any other sin1 and is  
not necessary on some other account1 as 
doing greater good1 it is a sin4 ,but if
 life require it1 lust must be subdued  
by other means4#bgg  #g4 ,when pleasing 
the flesh doth hurt it1 by impairing    
health1 and so making the body less fit 
for duty1 it is a sin4 ,and so almost   
all intemperance tendeth to breed       
diseases2 and ,god commandeth temperance

 even for the body's good4  #h4 ,when   
unnecessary flesh-pleasing hindereth any
 duty of piety1 justice1 charity1 or    
self-preservation1 in thought1          
affection1 word1 or deed1 it is sinful4 
#i4 ,if any pleasing of the flesh can be
 imagined to have no tendency directly  
or indirectly to any moral good or evil1
 it is not the object of a moral        
choosing or refusing2 but like the      
winking of the eye1 which falls not     
under deliberation1 it is not within the
 compass of morality4  #aj4 ,every      
pleasing of the flesh1 which is capable 
of being referred to a higher end1 and  
is not so referred and used1 is a sin4  
,and there is scarce any thing1 which is
 eligible1 which a vacant1 waking man   
should deliberate on1 but should be     
referred to a higher end2 even to the   
glory of ,god1 and our salvation2 by    
cheering us up to love and thankfulness1
 and strengthening or fitting us some   
way for some duty4#bgh ,this is         
apparently a sin1 7#a47 ,because else   

flesh-pleasing is made our ultimate end1
 and the flesh an idol1 if ever we      
desire it only for itself 7when it may  
be referred to a higher end74 ,for      
though the sensitive appetite of itself 
hath no intended end1 yet whatsoever the
 will desireth is either as an end1 or  
as a means4 ,that which is not desired  
as a means to some higher end1 is       
desired as our ultimate end itself 7in  
that act74 ,but ,god only is man's      
lawful1 ultimate end4 7#b47 ,because it 
is against an express command1 #a ,cor4 
x4 #ca1 ,whether ye eat1 or drink1 or   
whatever ye do1 do all to the glory of  
,god4 7#c47 ,because else we shall take 
,god's creatures in vain1 and cast them 
away in waste4 7#d47 ,and we shall lose 
our own benefit to which the creature or
 pleasure should be improved4 7#e47 ,and
 we shall silence reason1 when it should
 direct2 and we shall suspend the       
government of the will1 and give the    
government 7so long7 to the flesh or    
brutish appetite3 for that faculty      

ruleth1 whose object is our end4 ,these 
reasons clearly prove it a sin to       
terminate our desires in any act of     
flesh-pleasing as our end1 and look no  
higher1 when it is a matter of moral    
choice and deliberation4  #aa4 ,but the 
sin here is not simply that the flesh is
 pleased1 but that the duty of referring
 it to a higher end is omitted3 so that 
it is a sin of omission 7unless we      
proceed to refer better things as a     
means to it74  #ab4 ,the intending of   
,god's glory or our spiritual good1     
cannot be distinctly and sensibly       
re-acted in every particular pleasure we
 take1 or bit we eat1 or thing we use2  
but a sincere1 habitual intention well  
laid at first in the heart1 will serve  
to the right use of many particular     
means4 ,as a man purposeth at his first 
setting out to what place he meaneth to 
go1 and afterward goeth on1 though at   
every step he think not sensibly of his 
end2 so he that devoteth himself unto   
,god1 and in general designeth all to   

his glory1 and the furtherance of his   
duty and salvation1 will carry on small 
particulars to that end1 by a secret1   
unobserved action of the soul1 performed
 at the same time with other actions1   
which only are observed4 ,he that       
intendeth but his health in eating and  
drinking1 is not remembering his health 
at every bit and cup2 and yet hath such 
a habit of care and caution1 as will    
unobservedly keep him in his way1 and   
help him to fit the means unto the end4 
,as the accustomed hand of a musician   
can play a lesson on his lute1 while he 
thinks of something else2 so can a      
resolved christian faithfully do such   
accustomed things as eating1 and        
drinking1 and clothing him1 and         
labouring in his calling1 to the good   
ends which he 7first actually1 and still
 habitually7 resolved on1 without a     
distinct remembrance and observable     
intention of that end4  #ac4 ,the body  
must be kept in that condition 7as far  
as we can7 that is fittest for the      

service of the soul3 as you keep your   
horse1 neither so pampered as to be     
unruly1 nor yet so low as to disable him
 for travel2 but all that health and    
strength which makes it not unruly1     
maketh it the more serviceable4 ,it is  
not the life of the body1 but the health
 and the cheerfulness1 which maketh it  
fit for duty4 ,and so much pleasing of  
the flesh as tendeth but to its health  
and cheerfulness1 is a duty1 where it   
can be done without greater hurt the    
other way4 ,a heavy body is but a dull  
and heavy servant to the mind2 yea1 a   
great impediment to the soul in duty1   
and a great temptation to many sins2 as 
sickly and melancholy persons1 and many 
dull and phlegmatic people1 know by sad 
experience4 ,it is as great a duty to   
help the body to its due alacrity and   
fitness for service1 as it is to tame   
it1 and bring it under by fasting and   
sackcloth1 when it is proud or          
lustful4#bgi ,and they that think       
fasting on certain days1 in a formal    

manner1 is acceptable to ,god1 when the 
state of the body is not helped1 but    
rather hurt and hindered by it1 as if it
 were a thing required for itself1 do   
mistakingly offer a sacrifice to ,god1  
which he requireth not2 and take him to 
be an enemy to man1 that desireth his   
pain and grief1 when it tendeth not to  
his good4 ,a mower that hath a good     
scythe will do more in a day1 than      
another that hath a bad one can do in   
two3 every workman knoweth the benefit  
of having his tools in order2 and every 
traveller knows the difference between a
 cheerful and a tired horse2 and they   
that have tried health and sickness1    
know what a help it is in every work of 
,god1 to have a healthful body1 and     
cheerful spirits1 and an alacrity and   
promptitude to obey the mind4 ,when the 
sights of prospects1 and beauteous      
buildings1 and fields1 and countries1 or
 the use of walks1 or gardens1 do tend  
to raise the soul to holy contemplation1
 to admire the ,creator1 and to think of

 the glory of the life to come 7as      
,bernard used his pleasant walks72 this 
delight is lawful1 if not a duty1 where 
it may be had4 ,so when music doth cheer
 the mind1 and fit it for thanks and    
praise to ,god3 and when the rest of the
 body1 and the use of your best apparel1
 and moderate feasting1 on the ,lord's  
day1 and other days of thanksgiving1 do 
promote the spiritual service of the    
day1 they are good and profitable2 but  
to those that are more hindered by      
fulness1 even abstinence on such days is
 best4 ,so that the use of the body must
 be judged of as it is a means or an    
expression of the good or evil of the   
mind4  #ad4 ,sometimes the present time 
must be most regarded herein1 and       
sometimes the future4 ,for when some    
great sin1 or judgment1 or other reason 
calls us to a fast1 when it becomes     
needful to the ends of that present day1
 we must do it1 though the body were so 
weak that it would be somewhat the worse
 afterward2 so be it that the good which

 we may expect by it that day1 be       
greater than the good which it is like  
to deprive us of afterward3 otherwise   
the after-loss1 if greater1 is more to  
be avoided4  #ae4 ,many things do       
remotely fit us for our main end1 which1
 nearly and directly1 seem to have no   
tendency to it2 as those that are only  
to furnish us with natural strength1 and
 vigour1 and alacrity1 or to prevent    
impediments4 ,as a traveller's hood and 
cloak1 and other carriage1 seem rather  
to be hinderances to his speed2 but yet 
are necessary for preventing the cold   
and wet1 which else might hinder him    
more4 ,yea1 a possible1 uncertain danger
 or impediment1 if great1 may be        
prevented with a certain small          
impediment4 ,so it is meet that our     
bodies be kept in that health and       
alacrity1 which is ordinarily necessary 
to our duty2 and in eating and drinking1
 and lawful recreations1 it is not only 
the next or present duty1 which we      
prepare for1 but for the duty which may 

be very distant4  #af4 ,ordinarily it is
 safest to be more fearful of excess of 
fleshly pleasure1 than of defect4 ,for  
ordinarily we are all very prone to an  
excess1 and also the excess is usually  
more dangerous4 ,when excess is the     
damnation of all1 or most that ever     
perish1 and defect is but the trouble   
and hinderance1 but never1 or rarely1   
the damnation of any1 it is easy then to
 see on which side we should be most    
fearful1 cautelous1 and vigilant4  #ag4 
,yet excessive scrupulousness may be a  
greater sin1 and a greater hinderance in
 the work of ,god1 than some small      
excesses of flesh-pleasing1 which are   
committed through ignorance or          
inadvertency4 ,when an honest heart     
which preferreth ,god before the flesh1 
and is willing to please him though it  
displease the flesh1 shall yet mistake  
in some small particulars1 or commit    
some daily errors of infirmity or       
heedlessness1 it is a far less          
hinderance to the main work of religion1

 than if that man should daily perplex  
his mind with scruples about every bit  
he eats1 whether it be not too pleasing 
or too much2 and about every word he    
speaks1 and every step he goes1 as many 
poor1 tempted1 melancholy persons do2   
thereby disabling themselves1 not only  
to love1 and praise1 and thankfulness1  
but even all considerable service4  ,in 
sum1 ,all pleasing of the senses or     
flesh1 which is lawful1 must have these 
qualifications3 #a4 ,god's glory must be
 the ultimate end4 #b4 ,the matter must 
be lawful1 and not forbidden4 #c4       
,therefore it must not be to the        
hinderance of duty4 #d4 ,nor to the     
drawing of us to sin4 #e4 ,nor to the   
hurt of our health4 #f4 ,nor too highly 
valued1 nor too dearly bought4 #g4 ,the 
measure must be moderate4 ,where any of 
these are wanting1 it is sin3 and where 
flesh-pleasing is habitually in the bent
 of heart and life preferred before the 
pleasing of ,god1 it proves the soul in 
captivity to the flesh1 and in a        

damnable condition4  ,sidenote3 ,the    
greatness of the sin4  ,,iii4 ,i am next
 to show you the evil or malignity of   
predominant flesh-pleasing3 for if the  
greatness of the sin were known1 it     
would contribute much to the cure4 ,and1
 #a4 ,understand that it is the sin of  
sins2 the end of all sin1 and therefore 
the very sum and life of all4 ,all the  
evil wicked men commit1 is ultimately to
 please the flesh3 the love of          
flesh-pleasing is the cause of all4     
,pride1 and covetousness1 and whoredom1 
and wantonness1 and gluttony1 and       
drunkenness1 and all the rest1 are but  
either the immediate works of sensuality
 and flesh-pleasing1 or the distant     
service of it1 by laying in provision   
for it4 ,and all the malicious enmity   
and opposition to ,god and godliness is 
from hence1 because they cross the      
interest and desires of the flesh3 the  
final cause is it for which men invent  
and use all the means that tend to it4  
,therefore all other sin being nothing  

but the means for the pleasing of our   
fleshly appetites and fancies1 it is    
evident that flesh-pleasing is the      
common cause of them all2 and is to all 
other sin as the spring is to the watch1
 or the poise to the clock2 the weight  
which giveth them all their motion4     
,cure this sin and you have taken off   
the poise1 and cured all the positive   
sins of the soul3 though the privative  
sins would be still uncured1 if there   
were no more done2 because that which   
makes the clock stand still1 is not     
enough to make it go right4 ,but1       
indeed1 nothing but the love of pleasing
 ,god1 can truly cure the love of       
flesh-pleasing3 and such a cure is the  
cure of every sin1 both positive and    
privative1 active and defective4  #b4   
,flesh-pleasing is the grand idolatry of
 the world2 and the flesh the greatest  
idol that ever was set up against ,god4 
,therefore ,paul saith of sensual       
worldlings1 that their belly is their   
god1 and thence it is that they mind    

earthly things1 and glory in their      
shame1 and are enemies to the cross of  
,christ1 that is1 to sufferings for     
,christ1 and the doctrine and duties    
which would cause their sufferings4     
,that is a man's god which he taketh for
 his chief good1 and loveth best1 and   
trusteth in most1 and is most desirous  
to please3 and this is the flesh to     
every sensualist4 ,he loveth pleasure   
more than ,god1 #b ,tim4 iii4 #b1 #d4   
,he savoureth or mindeth the things of  
the flesh1 and liveth to it1 and walketh
 after it1 ,rom4 viii4 #a1 #e-h1 #ac4   
,he maketh provision for it to satisfy  
its appetite or lusts1 ,rom4 xiii4 #ad4 
,he soweth to the flesh1 ,gal4 vi4 #h2  
and fulfilleth his lust1 when it lusteth
 against the ,spirit1 ,gal4 v4 #af1 #ag4
 ,and thus1 while concupiscence or      
sensuality hath dominion1 sin is said to
 have dominion over them1 and they are  
servants to it1 ,rom4 vi4 #ad1 #bj4 ,for
 to whom men yield themselves servants  
to obey1 his servants they are whom they

 serve or obey1 ,rom4 vi4 #af4 ,it is   
not bowing the knee and praying to      
another1 that is the chief idolatry4 ,as
 loving1 and pleasing1 and obeying1 and 
trusting1 and seeking1 and delighting in
 him1 are the chiefest parts of the     
service of ,god1 which he preferreth    
before a thousand sacrifices or         
compliments2 so loving the flesh1 and   
pleasing it1 and obeying it1 and        
trusting in it1 and seeking and         
delighting in its pleasures1 are the    
chief service of the flesh2 and more    
than if you offered sacrifice to it1 and
 therefore is the grand idolatry4 ,and  
so the flesh is the chief enemy of ,god1
 which hath the chiefest love and       
service which are due to him1 and robs  
him of the hearts of all mankind that   
are carnal and unsanctified4 ,all the   
,baals1 and ,jupiters1 and ,apollos1 and
 other idols of the world set together1 
have not so much of the love and service
 due to ,god1 as the flesh alone hath4  
,if other things be idolized by the     

sensualist1 it is but as they subserve  
his flesh1 and therefore they are made  
but inferior idols4 ,he may idolize his 
wealth1 and idolize men in power and    
worldly greatness2 but it is but as they
 can help or hurt his flesh3 this hath  
his heart4 ,by the interest of the      
flesh1 he judgeth of his condition2 by  
this he judgeth of his friends2 by this 
he chooseth his actions or refuseth     
them2 and by this he measureth the words
 and actions of all others4 ,he takes   
all for good which pleaseth his flesh1  
and all for bad that is against his     
pleasure4  #c4 ,the flesh is not only   
the common idol1 but the most devouring 
idol in all the world4 ,it hath not1 as 
subservient1 flattered idols have1 only 
a knee and compliment1 or now and then a
 sacrifice or ceremony1 but it hath the 
heart1 the tongue1 the body to serve it2
 the whole estate1 the service of       
friends1 the use of wit and utmost      
diligence2 in a word1 it hath all4 ,it  
is loved and served by the sensualist1  

as ,god should be loved and served by   
his own1 even with all the heart1 and   
soul1 and might3 they honour it with    
their substance1 and the firstfruits of 
their increase4 ,it is as faithfully    
served as ,christ requireth to be of his
 disciples3 men will part with father1  
and mother1 and brother1 and sister1 and
 nearest friends1 and all that is       
against it1 for the pleasing of their   
flesh4 ,nay1 ,christ required men to    
part with no greater matter for him than
 transitory1 earthly things1 which they 
must shortly part with whether they will
 or no2 but they do for the flesh ten   
thousand thousandfold more than ever    
they were required to do for ,christ4   
,they forsake ,god for it4 ,they forsake
 ,christ1 and heaven1 and their         
salvation for it4 ,they forsake all the 
solid comforts of this life1 and all the
 joys of the life to come for it4 ,they 
sell all that they have1 and lay down   
the price at its feet2 yea1 more than   
all they have1 even all their hopes of  

what they might have to all eternity4   
,they suffer a martyrdom in the flames  
of hell for ever1 for their flesh4 ,all 
the pains they take is for it4 ,all the 
wrong they do to others1 and all the    
stirs and ruins they make in the world1 
is for it4 ,and all the time they spend 
is for it3 and had they a thousand years
 more to live1 they would spend it      
accordingly4 ,if any thing seem excepted
 for ,god1 it is but the bones1 or      
crumbs1 or leavings of the flesh2 or    
rather1 it is nothing3 for ,god hath not
 indeed the hours which he seems to     
have2 he hath but a few fair words and  
compliments1 when the flesh hath their  
hearts in the midst of their            
hypocritical worship1 and on his holy   
day2 and they serve him but as the      
,indians serve the devil1 that he may   
serve their turns1 and do them no hurt4 
#d4 ,how base an idol is the flesh6 ,if 
all the derision used by ,elijah and the
 prophets against the heathenish        
idolatry be due1 is not as much due     

against the idolatry of all the sensual8
 ,is it so great a madness to serve an  
idol of silver1 or gold1 or stone1 or   
wood8 what better is it to serve an idol
 of flesh and blood2 a paunch of guts2  
that is full of filth and excrements    
within1 and the skin itself1 the        
cleanest part1 is ashamed to be         
uncovered8 ,we may say to the carnal    
worldling1 as ,elijah to the ,baalists1 
and more2 ,call upon your ,god in the   
hour of your distress3 cry aloud2       
perhaps he is asleep1 or he is blowing  
his nose1 or vomiting1 or purging3      
certainly he will be shortly rotting in 
the grave1 more loathsome than the dirt 
or dung upon the earth4 ,and is this a  
god to sacrifice all that we can get to8
 and to give all our time1 and care1 and
 labour1 and our souls and all to8 ,o   
judge of this idolatry1 as ,god will    
make you judge at last6  #e4 ,and here  
next consider how impious and horrid an 
abasement it is of the eternal ,god1 to 
prefer so vile a thing before him6 ,and 

whether every ungodly1 sensual man1 be  
not a constant1 practical blasphemer8   
,what dost thou but say continually by  
thy practice1 ,this dunghill1 nasty     
flesh1 is to be preferred before ,god2  
to be more loved1 and obeyed1 and       
served8 ,it deserveth more of my time   
than he3 it is more worthy of my delight
 and love4 ,god will be judge1 7and     
judge in righteousness ere long17       
whether this be not the daily language  
of thy life1 though thy tongue be taught
 some better manners4 ,and whether this 
be blasphemy1 judge thyself4 ,whether   
thou judge ,god or the flesh more worthy
 to be pleased1 and which thou thinkest 
it better to please1 ask thy own heart1 
when cards1 and dice1 and eating1 and   
drinking1 and gallantry1 and idleness1  
and greatness1 and abundance1 do all    
seem so sweet unto thee1 in comparison  
of thy thoughts of ,god1 and his holy   
word and service6 and when morning and  
night1 and whenever thou art alone1     
those thoughts can run out with         

unweariedness or pleasure1 upon these   
provisions for thy flesh1 which thou    
canst hardly force to look up unto ,god1
 a quarter of an hour1 though with      
unwillingness4  #f4 ,think also what a  
contempt of heaven it is1 to prefer the 
pleasing of the flesh before it4 ,there 
are but two ends which all men aim at2  
the pleasing of the flesh on earth1 or  
the enjoying of ,god in heaven 7unless  
any be deluded to think that he shall   
have a sensual life hereafter too1 as   
well as here74 ,and these two stand one 
against the other4 ,and he that sets up 
one1 doth renounce 7or as good as       
renounce7 the other4 ,if ye sow to the  
flesh1 of the flesh ye shall reap       
corruption2 but if ye sow to the        
,spirit1 of the ,spirit ye shall reap   
everlasting life1 ,gal4 vi4 #h4 ,your   
wealth1 and honour1 and sports1 and     
pleasures1 and appetites are put in the 
scales against heaven1 and all the joys 
and hopes hereafter2 7to say you hope to
 have them both1 is the cheat of        

infidelity1 that believes not ,god2 and 
is not heaven most basely esteemed of by
 those that prefer so base a thing      
before it8  #g4 ,remember that          
flesh-pleasing is a great contempt and  
treachery against the soul4 ,it is a    
great contempt of an immortal soul1 to  
prefer its corruptible flesh before it1 
and to make its servant to become its   
master1 and to ride on horseback1 while 
it goes1 as it were1 on foot4 ,is the   
flesh worthy of so much time1 and cost1 
and care1 and so much ado as is made for
 it in the world1 and is not a          
never-dying soul worth more8 ,nay1 it is
 a betraying of the soul3 you set up its
 enemy before it2 and put its safety    
into an enemy's hands2 and you cast away
 all its joys and hopes for the         
gratifying of the flesh4 ,might it not  
complain of your cruelty1 and say1 ,must
 my endless happiness be sold to        
purchase so short a pleasure for your   
flesh8 ,must ,i be undone for ever1 and 
lie in hell1 that it may be satisfied   

for a little time8 ,but why talk ,i of  
the soul's complaint8 ,alas6 it is      
itself that it must complain of6 for it 
is its own doing6 ,it hath its choice3  
the flesh can but tempt it1 and not     
constrain it3 ,god hath put the chief   
power and government into its hands2 if 
it will sell its own eternal hopes1 to  
pamper worm's meat1 it must speed       
accordingly4 ,you would not think very  
honourably of that man's wit or honesty1
 who would sell the patrimony of all his
 children1 and all his friends that     
trusted him therewith1 and after sell   
their persons into slavery1 and all this
 to purchase him a delicious feast1 with
 sports and gallantry for a day6 ,and is
 he wiser or better that selleth 7in    
effect7 the inheritance of his soul1 and
 betrayeth it to hell and devils for    
ever1 and all this to purchase the      
fleshly pleasure of so short a life8    
#h4 ,remember what a beastly life it is 
to be a sensualist4 ,it is an unmanning 
of yourselves4 ,sensual pleasures are   

brutish pleasures2 beasts have them as  
well as men4 ,we have the higher faculty
 of reason1 to subdue and rule the      
beastly part4 ,and reason is the man2   
and hath a higher kind of felicity to   
delight in4 ,do you think that man is   
made for no higher matters than a beast8
 and that you have not a more noble     
object for your delight than your swine 
or dog hath1 who have the pleasure of   
meat1 and lust1 and play1 and ease1 and 
fancy1 as well as you8 ,certainly where 
sensual pleasures are preferred before  
the higher pleasures of the soul1 that  
man becomes a beast1 or worse1          
subjecting his reason to his brutish    
part4  #i4 ,think what an               
inconsiderable1 pitiful felicity it is  
that fleshly persons choose2 how small  
and short1 as well as sordid4 ,oh how   
quickly will the game be ended6 and the 
delights of boiling lust be gone6 ,how  
quickly will the drink be past their    
throats1 and their delicate dishes be   
turned into filth6 ,how short is the    

sport and laughter of the fool6 ,and how
 quickly will that face be the index of 
a pained body1 or a grieved1            
self-tormenting mind6 ,it is but a few  
days till all their stately greatness   
will be levelled2 and the most adorned1 
pampered flesh will have no more to show
 of all the pleasure which was so dearly
 bought1 than a ,lazarus1 or the most   
mortified saint4 ,a few days will turn  
their pleasure into anguish1 and their  
jollity into groans1 and their          
ostentation into lamentation1 and all   
their glory into shame4 ,as every moment
 puts an end to all the pleasures of    
their lives that are past1 and they are 
now to them as if they had never been2  
so the last moment is at hand1 which    
will end the little that remains4 ,and  
then the sinner will with groans        
confess1 that he hath made a miserable  
choice1 and that he might have had a    
more durable pleasure if he had been    
wise4 ,when the skull is cast up with   
the spade1 to make room for a successor1

 you may see the hole where all the meat
 and drink went in1 and the hideous seat
 of that face1 which sometime was the   
discovery of wantonness1 pride1 and     
scorn2 but you will see no signs of     
mirth or pleasure4  #aj4 ,lastly1       
consider that there is scarce a sin in  
the world more unexcusable than this4   
,the flesh-pleaser seeth the end of all 
his sensual delights1 in the faces of   
the sick1 and in the corpses that are   
daily carried to the earth1 and in the  
graves1 and bones1 and dust of those    
that sometime had as merry a life as he4
 ,his reason can say1 ,all this is gone 
with them1 and is as if it had never    
been2 and so it will shortly be with me4
 ,he knoweth that all the pleasure of   
his life past is now of no value to     
himself4 ,his warnings are constant1    
close1 and sensible2 and therefore he   
hath the greater sin4  ,sidenote3 ,the  
plea of flesh-pleasers4  ,,iv4 ,object4 
,i4 ,what hurt is it to ,god1 or any one
 else1 that ,i please my flesh8 ,i will 

not believe that a thing so harmless    
will displease him4 ,answ4 ,merely as it
 is pleasure1 it hath no hurt in it3 but
 as it is inordinate or immoderate      
pleasure2 or as it is over-loved1 and   
preferred before ,god and your          
salvation2 or as it is greater than your
 delight in ,god2 or as it wants its    
proper end1 and is loved merely for     
itself1 and not used as a means to      
higher things2 and as it is made a      
hinderance to the soul1 and to spiritual
 pleasure1 and the service of ,god2 and 
as it is the brutish delight of an      
ungoverned1 rebellious appetite1 that   
mastereth reason1 and is not under      
obedience to ,god4 ,though sin can do   
,god no hurt1 it can do you hurt1 and it
 can do him wrong4 ,i think ,i have     
showed you what hurt and poison is in it
 already4 ,it is the very rebellion of  
corrupted nature2 the turning of all    
things upside down2 the taking down     
,god1 and heaven1 and reason1 and       
destroying the use of all the creatures1

 and setting up flesh-pleasing instead  
of all1 and making a brute your god and 
governor4 ,and do you ask what harm     
there is in this8 ,so will your child   
do1 when he desireth any play1 or       
pleasure2 and the sick1 when they desire
 to please their appetite4 ,but your    
father1 and physician1 and reason1 and  
not brutish appetite1 must be judge4    
,object4 ,,ii4 ,but ,i feel it is       
natural to me1 and therefore can be no  
sin4 ,answ4 #a4 ,the inordinate1        
violent1 unruly appetite is no otherwise
 natural to you1 than as a leprosy is to
 a leprous generation4 ,and will you    
love your disease1 because it is        
natural8 ,it is no otherwise natural1   
than it is to be malicious1 and         
revengeful1 and to disobey your         
governors1 and abuse your neighbours2   
and yet ,i think they will not judge you
 innocent1 for rebellion or abuse1      
because it is natural to you4 #b4       
,though the appetite be natural1 is not 
reason to rule it as natural to you8    

,and is not the subjection of the       
appetite to reason natural8 ,if it be   
not1 you have lost the nature of man1   
and are metamorphosed into the nature of
 a beast4 ,god gave you a higher nature 
to govern your appetite and lower       
nature3 and though reason cannot take   
away your appetite1 it can rule it1 and 
keep you from fulfilling it1 in any     
thing or measure that is unmeet4        
,object4 ,,iii4 ,but it appeareth by the
 case of ,eve1 that the appetite was the
 same in innocency2 therefore it is no  
sin4 ,answ4 ,you must not forget the    
difference between1 #a4 ,the appetite   
itself4 #b4 ,the violence and unruly    
disposition of the appetite4 #c4 ,and   
the actual obeying and pleasing of the  
appetite4 ,the first 7the appetite      
itself7 was in innocency1 and is yet no 
sin4 ,but the other two 7the violence of
 it1 and the obeying it7 were not in    
innocency1 and are both sinful4         
,object4 ,,iv4 ,but why would ,god give 
innocent man an appetite that must be   

crossed by reason8 and that desired that
 which reason must forbid8 ,answ4 ,the  
sensitive nature is in order of         
generation before the rational3 and     
reason and ,god's laws do not make sense
 to be no sense4 ,you may as well ask1  
why ,god would make beasts1 which must  
be restrained and ruled by men2 and     
therefore have a desire to that which   
man must restrain them from8 ,you do but
 ask1 ,why ,god made us men and not     
angels8 ,why he placed our souls in     
flesh8 ,he oweth you no account of his  
creation4 ,but you may see it is meet   
that obedience should have some trial by
 difficulties and opposition1 before it 
have its commendation and reward4 ,he   
gave you a body that was subject to the 
soul1 as the horse unto the rider2 and  
you should admire his wisdom1 and thank 
him for the governing power of reason2  
and not murmur at him1 because the horse
 will not go as well without the        
guidance of the rider1 or because he    
maketh you not able to go as fast and as

 well on foot4 ,so much for the         
sensualist's objections4  ,sidenote3    
,signs of sensuality4  ,v4 ,the signs of
 a flesh-pleaser or sensualist are these
 7which may be gathered from what is    
said already73 #a4 ,when a man in desire
 to please his appetite1 referreth it   
not 7actually or habitually7 to a higher
 end1 viz4 the fitting himself to the   
service of ,god2 but sticketh only in   
the delight4 #b4 ,when he looks more    
desirously and industriously after the  
prosperity of his body1 than of his     
soul4 #c4 ,when he will not part with or
 forbear his pleasures1 when ,god       
forbiddeth them1 or when they hurt his  
soul1 or when the necessities of his    
soul do call him more loudly another    
way2 but he must have his delight       
whatever it cost him1 and is so set upon
 it1 that he cannot deny it to himself4 
#d4 ,when the pleasures of his flesh    
exceed his delights in ,god1 and his    
holy word and ways1 and the forethoughts
 of endless pleasure2 and this not only 

in the passion1 but in the estimation1  
choice1 and prosecution4 ,when he had   
rather be at a play1 or feast1 or       
gaming1 or getting good bargains or     
profits in the world1 than to live in   
the life of faith1 and love1 a holy and 
heavenly conversation4 #e4 ,when men set
 their minds to contrive and study to   
make provision for the pleasures of the 
flesh2 and this is first and sweetest in
 their thoughts4 #f4 ,when they had     
rather talk1 or hear1 or read of fleshly
 pleasures1 than of spiritual and       
heavenly delights4 #g4 ,when they love  
the company of merry sensualists1 better
 than the communion of saints1 in which 
they may be exercised in the praises of 
their ,maker4 #h4 ,when they account    
that the best calling1 and condition1   
and place for them to live in1 where    
they have the pleasure of the flesh1    
where they have ease1 and fare well1 and
 want nothing for the body1 rather than 
that where they have far better help and
 provision for the soul1 though the     

flesh be pinched for it4 #i4 ,when he   
will be at more cost to please his      
flesh1 than to please ,god4 #aj4 ,when  
he will believe or like no doctrine but 
libertinism1 and hateth mortification as
 too strict preciseness4 ,by these1 and 
such other signs1 sensuality may easily 
be known2 yea1 by the main bent of the  
life4  ,sidenote3 ,counterfeits of      
mortification4  ,,vi4 ,many             
flesh-pleasers flatter themselves with  
better titles1 being deceived by such   
means as these3 #a4 ,because they are   
against the doctrine of libertinism1 and
 hold as strict opinions as any4 ,but   
flesh-pleasing may stand with the       
doctrine of mortification1 and the      
strictest opinions1 as long as they are 
not put in practice4  #b4 ,because they 
live not in any gross1 disgraced vice4  
,they go not to stage-plays1 or         
unseasonably to alehouses or taverns2   
they are not drunken1 nor gamesters1 nor
 spend their hours in unnecessary       
recreations or pastimes2 they are no    

fornicators1 nor wallow in wealth4 ,but 
the flesh may be pleased and served in a
 way that hath no disgrace accompanying 
it in the world4 ,may not a man make his
 ease1 or his prosperity1 or the        
pleasing of his appetite1 without any   
infamous excesses1 to be as much his    
felicity and highest end1 and that which
 practically he taketh for his best1 as 
well as if he did it in a shameful way8 
,is not many a man a gluttonous         
flesh-pleaser1 that maketh his delight  
the highest end of all his eating and   
drinking2 and pleaseth his appetite     
without any restraint1 but what his     
health and reputation put upon him1     
though he eat not till he vomit or be   
sick8 ,even the flesh itself may forbid 
a sensualist to be drunk1 or to eat till
 he be sick2 for sickness and shame are 
displeasing to the flesh4 ,many a man   
covereth a life of sensuality1 not only 
with a seeming temperance1 unreproved of
 men1 but also with a seeming strictness
 and austerity4 ,but conscience might   

tell them1 where they have their good   
things1 ,luke xvi4 #be4  #c4 ,some think
 they are no sensual flesh-pleasers1    
because they live in constant misery1 in
 poverty and want1 labouring hard for   
their daily bread2 and therefore they   
hope that they are the ,lazaruses that  
have their sufferings here4 ,but is not 
all this against thy will8 ,wouldst thou
 not fare as well as the rich1 and live 
as idly1 and take thy pleasure1 if thou 
hadst as much as they8 ,what thou       
wouldst do1 that thou dost in ,god's    
account4 ,it is thy will that thou shalt
 be judged by4 ,a thief doth not become 
a true man when the prison or stocks do 
hinder him from stealing1 but when a    
changed heart doth hinder him4  #d4     
,others think that they are no          
flesh-pleasers1 because their wealth1   
and places1 and degrees of honour allow 
them to live high in diet and delights4 
,it is like the rich man1 ,luke xvi4 who
 was clothed with purple and fine linen1
 and fared sumptuously every day1 did   

live upon his own1 and as he thought    
agreeably to his rank and place2 and the
 fool1 ,luke xii4 #ai1 #bj1 that said1  
,soul1 take thine ease1 eat1 drink1 and 
be merry1 did intend to please himself  
but with his own1 which ,god had given  
him as a blessing on his land and       
labour4 ,but no man's riches allow him  
to be voluptuous4 ,the commands of      
taming and mortifying the flesh1 and not
 living after it1 nor making provision  
for it1 to satisfy its lusts1 belong as 
much to the rich as to the poor4 ,though
 you are not to live in the same garb   
with the poor1 you are as much bound to 
mortification and self-denial as the    
poorest4 ,if you are richer than others1
 you have more to serve ,god with1 but  
not more than others to serve the flesh 
with4 ,if poverty deny them any thing   
which might better enable their bodies  
or minds to serve ,god1 you may so far  
go beyond them1 and use with            
thankfulness the mercies given you2 but 
you must no more be flesh-pleasers than 

they4  #e4 ,and some deceive themselves 
by interposing sometimes a formal fast1 
as the fleshly ,pharisee1 that fasted   
twice a week1 ,luke xviii4 #ab1 and then
 they think that they are no            
sensualists4 ,i speak not of the popish 
fasting with fish and delicates 7this is
 not so much as a show of               
mortification74 ,but what if you really 
fast as oft as the ,pharisees did1 and  
quarrel with ,christ's disciples for not
 fasting8 ,matt4 ix4 #ad1 #ae4 ,will not
 a sensualist do as much as this1 if his
 physician require it for his health8   
,if the scope of your lives be fleshly1 
it is not the interruption of a formal  
fast that will acquit you2 which perhaps
 doth but quicken your appetite to the  
next meal4  ,sidenote3 ,false           
appearances of sensuality4  ,,vii4 ,yet 
many are wrongfully taken by others 7if 
not by themselves7 to be sensual1 by    
such mistakes as these3 #a4 ,because    
they live not as meanly and scantily as 
the poor1 who want things necessary or  

helpful to their duty4 ,but by that rule
 ,i must not be well1 because other men 
are sick2 or ,i must not go apace1      
because the lame can go but slowly6 ,if 
poor men have bad horses1 ,i may ride on
 the best ,i can get1 to despatch my    
business1 and redeem my time1 so ,i     
prefer not costly1 useless ostentation1 
before true serviceableness4 #b4 ,others
 are accused as sensual1 because the    
weakness of their bodies requireth a    
more tender usage1 and diet1 than       
healthful men's3 some bodies are        
unfitter for duty if they fast2 and some
 are useless through sickness and       
infirmities1 if they be not used with   
very great care4 ,and it is as truly a  
duty to cherish a weak body to enable it
 for ,god's service1 as to tame an      
unruly1 lustful body1 and keep it from  
offending him4 #c4 ,some melancholy1    
conscientious persons are still accusing
 themselves1 through mere scrupulosity2 
questioning almost all they eat1 or     
drink1 or wear1 or do1 whether it be not

 too much or too pleasing4 ,but it is a 
cheerful sobriety that ,god requireth1  
which neither pampereth the body1 nor   
yet disableth or hindereth it from its  
duty2 and not an unprofitable1 wrangling
 scrupulosity4  ,direct4 ,i4 ,the first 
and grand direction against             
flesh-pleasing is1 that you be sure1 by 
a serious1 living faith1 to see the     
better things with ,god1 and to be      
heartily taken up in minding1 loving1   
seeking1 and securing them4 ,all the    
other directions are but subservient to 
this4 ,for certainly man's soul will not
 be idle1 being a living1 active        
principle3 and it is as certain1 that it
 will not act but upon some end1 or for 
some end4 ,and there are no other ends  
to take us up1 but either the things    
temporal or eternal4 ,and therefore     
there is no true cure for a sensual love
 of temporal things1 but to turn the    
heart to things eternal4 ,believingly   
think first of the certainty1 greatness1
 and eternity of the joys above2 and    

then think that these may more certainly
 be yours1 than any worldly riches or   
delights1 if you do not contemptuously  
reject them4 ,and then think that this  
is the time in which you must make sure 
of them1 and win them1 if ever you will 
possess them2 and that you are sent into
 the world of purpose on this business4 
,and then think with yourselves1 how    
fleshly pleasures are the only          
competitors with the everlasting        
pleasures2 and that1 if ever you lose   
them1 it will be by over-loving these   
transitory things2 and that one half of 
your work for your salvation lieth in   
killing your affections to all below1   
that they may be alive to ,god alone4   
,and lastly1 think how much higher and  
sweeter pleasures1 even in this life1   
the godly do enjoy than you2 and you are
 losing them while you prefer these     
sordid pleasures4 ,do you think that a  
true believer hath not a more excellent 
delight in his forethoughts of his      
immortal blessedness with ,christ1 and  

in the assurance of the love of ,god1   
and communion with him in his holy      
service1 than you1 or any sensualist1   
hath in fleshly pleasures8 ,sober and   
serious meditation on these things1 will
 turn the mind to the true delights4    
,direct4 ,,ii4 ,be acquainted with the  
range of sensual desires1 and follow    
them1 and watch them in all their       
extravagances4 ,otherwise1 while you are
 stopping one gap1 they will be running 
out at many more4 ,i have given you many
 instances in my ,treatise of           
,self-denial4 ,i will here briefly set  
some before your eyes4  #a4 ,watch your 
appetites as to meat and drink1 both    
quantity and quality4 ,gluttony is a    
common1 unobserved sin3 the flesh no way
 enslaves men more than by the appetite2
 as we see in drunkards and gluttons1   
that can no more forbear than one that  
thirsteth in a burning fever4  #b4 ,take
 heed of the lust of uncleanness1 and   
all degrees of it1 and approaches to it2
 especially immodest embraces and       

behaviour4  #c4 ,take heed of ribald1   
filthy talk1 and love songs1 and of such
 incensing snares4  #d4 ,take heed of   
too much sleep and idleness4  #e4 ,take 
heed of taking too much delight in your 
riches1 and lands1 your buildings1 and  
delectable conveniences4  #f4 ,take heed
 lest honours1 or worldly greatness1 or 
men's applause1 become your too great   
pleasure4  #g4 ,and lest you grow to    
make it your delight1 to think on such  
things when you are alone1 or talk idly 
of them in company with others4  #h4    
,and take heed lest the success and     
prosperity of your affairs do too much  
please you1 as him1 ,luke xii4 #bj4  #i4
 ,take not up any inordinate pleasure in
 your children1 relations1 or nearest   
friends4  #aj4 ,take heed of a delight  
in vain1 unprofitable1 sinful company4  
#aa4 ,or in fineness of apparel1 to set 
you out to the eyes of others4  #ab4    
,take heed of a delight in romances1    
play-books1 feigned stories1 useless    
news1 which corrupt the mind1 and waste 

your time4  #ac4 ,take heed of a delight
 in any recreations which are excessive1
 needless1 devouring time1 discomposing 
the mind1 enticing to further sin1      
hindering any duty1 especially our      
delight in ,god4 ,they are miserable    
souls that can delight themselves in no 
more safe or profitable things1 than    
cards1 and dice1 and stage-plays1 and   
immodest dancings4  ,direct4 ,,iii4     
,next to the universal remedy mentioned 
in the first direction1 see that you    
have the particular remedies still at   
hand1 which your own particular way of  
flesh-pleasing doth most require4 ,and  
let not the love of your vanity         
prejudice you against a just            
information1 but impartially consider of
 the disease and the remedy4 ,of the    
particulars anon4  ,direct4 ,,iv4       
,remember still that ,god would give you
 more pleasure1 and not less2 and that  
he will give you as much of the delights
 of sense as is truly good for you1 so  
you will take them in their place1 in   

subordination to your heavenly delights4
 ,and is not this to increase and       
multiply your pleasure8 ,are not health1
 and friends1 and food1 and convenient  
habitation1 much sweeter as the fruit of
 the love of ,god1 and the foretastes of
 everlasting mercies1 and as our helps  
to heaven1 and as the means to spiritual
 comfort1 than of themselves alone8 ,all
 your mercies are from ,god3 he would   
take none from you1 but sanctify them1  
and give you more4  ,direct4 ,v4 ,see   
that reason keep up its authority1 as   
the governor of sense and appetite4 ,and
 so take an account1 whatever the       
appetite would have1 of the ends and    
reasons of the thing1 and to what it    
doth conduce4 ,take nothing and do      
nothing merely because the sense or     
appetite would have it2 but because you 
have reason so to do1 and to gratify the
 appetite4 ,else you will deal as       
brutes1 if reason be laid by 7in human  
acts74  ,direct4 ,,vi4 ,go to the grave1
 and see there the end of fleshly       

pleasure1 and what is all that it will  
do for you at the last4 ,one would think
 it should cure the mad desire of plenty
 and pleasure1 to see where all our     
wealth1 and mirth1 and sport1 and       
pleasure must be buried at last4        
,direct4 ,,vii4 ,lastly1 be still       
sensible that flesh is the grand enemy  
of your souls1 and flesh-pleasing the   
greatest hinderance of your salvation4  
,the devil's enmity and the world's are 
both but subordinate to this of the     
flesh3 for its pleasure is the end1 and 
the world's and ,satan's temptations are
 both but the means to attain it4       
,besides the malignity opened before1   
consider1  ,sidenote3 ,the enmity of the
 flesh4  #a4 ,how contrary a voluptuous 
life is to the blessed example of our   
,lord1 and of his servant ,paul1 and all
 the apostles6 ,paul tamed his body and 
brought it into subjection1 lest1 having
 preached to others1 himself should be a
 cast-away1 #a ,cor4 ix4 #bg4 ,and all  
that are ,christ's have crucified the   

flesh1 with the affections and lusts    
thereof1 ,gal4 v4 #bd4 ,this was        
signified in the ancient manner of      
baptizing1 7and so is still by baptism  
itself17 when they went over head in the
 water and then rose out of it1 to      
signify that they were dead and buried  
with ,christ1 ,rom4 vi4 #c1 #d1 and rose
 with him to newness of life4 ,this is  
called our being baptized into his      
death2 and seems the plain sense of #a  
,cor4 xv4 #bi1 of being baptized for the
 dead2 that is1 for dead to show that we
 are dead to the world1 and must die in 
the world1 but shall rise again to the  
kingdom of ,christ1 both of grace and   
glory4  #b4 ,sensuality showeth that    
there is no true belief of the life to  
come1 and proveth1 so far as it         
prevaileth1 the absence of all grace4   
#c4 ,it is a homebred1 continual traitor
 to the soul2 a continual tempter1 and  
nurse of all sin2 the great withdrawer  
of the heart from ,god2 and the common  
cause of apostasy itself3 it still      

fighteth against the ,spirit1 ,gal4 v4  
#ag2 and is seeking advantage from all  
our liberties1 ,gal4 v4 #ac2 #b ,pet4   
ii4 #aj4  #d4 ,it turneth all our       
outward mercies into sin1 and           
strengtheneth itself against ,god by his
 own benefits4  #e4 ,it is the great    
cause of our afflictions2 for ,god will 
not spare that idol which is set up     
against him3 flesh rebelleth1 and flesh 
shall suffer4  #f4 ,and when it hath    
brought affliction1 it is most impatient
 under it1 and maketh it seem           
intolerable4 ,a flesh-pleaser thinks he 
is undone1 when affliction depriveth him
 of his pleasure4  #g4 ,lastly1 it      
exceedingly unfitteth men for death2 for
 then flesh must be cast into the dust1 
and all its pleasure be at an end4 ,oh  
doleful day to those that had their good
 things here1 and their portion in this 
life6 when all is gone that ever they   
valued and sought2 and all the true     
felicity lost1 which they brutishly     
contemned6 ,if you would joyfully then  

bear the dissolution and ruin of your   
flesh1 oh master it1 and mortify it now4
 ,seek not the ease and pleasure of a   
little walking1 breathing clay1 when you
 should be seeking and foretasting the  
everlasting pleasure4 ,here lieth your  
danger and your work4 ,strive more      
against your own flesh1 than against all
 your enemies in earth and hell3 if you 
be saved from this1 you are saved from  
them all4 ,christ suffered in the flesh1
 to tell you that it is not pampering1  
but suffering1 that your flesh must     
expect1 if you will reign with him4     
,,footnotes3  #acg ,i must profess that 
the nature and wonderful difference of  
the godly and ungodly1 and their        
conversation in the world1 are          
perpetual1 visible evidences in my eyes1
 of the truth of the holy ,scriptures4  
#a4 ,that there should be so universal  
and implacable a hatred against the     
godly in the common sort of unrenewed   
men1 in all ages and nations of the     
earth1 when these men deserve so well of

 them1 and do them no wrong2 is a       
visible proof of ,adam's fall1 and the  
need of a ,saviour and a ,sanctifier4   
#b4 ,that all those who are seriously   
christians1 should be so far renewed1   
and recovered from the common           
corruption1 as their heavenly minds and 
lives1 and their wonderful difference   
from other men showeth1 this is a       
visible proof that christianity is of   
,god4  #c4 ,that ,god doth so plainly   
show a particular special providence in 
the converting and confirming souls1 by 
differencing grace1 and work on the     
soul1 as the sanctified feel1 doth show 
that indeed the work is his4  #d4 ,that 
,god doth so plainly grant many of his  
servants' prayers1 by special           
providences1 doth prove his owning them 
and his promises4  #e4 ,that ,god       
suffereth his servants in all times and 
places ordinarily to suffer so much for 
his love and service1 from the world and
 flesh1 doth show that there is a       
judgment1 and rewards and punishments   

hereafter4 ,or else our highest duty    
would be our greatest loss2 and then how
 should his government of men be just8  
#f4 ,that the renewed nature 7which     
maketh men better1 and therefore is of  
,god7 doth wholly look at the life to   
come1 and lead us to it1 and live upon  
it1 this showeth that such a life there 
is2 or else this would be delusory and  
vain1 and goodness itself would be a    
deceit4  #g4 ,when it is undeniable that
 de facto esse1 the world is not        
governed without the hopes and fears of 
another life2 almost all nations among  
the heathens believing it1 7and showing1
 by their very worshipping their dead   
heroes as gods1 that they believed that 
their souls did live17 and even the     
wicked generally being restrained by    
those hopes and fears in themselves4    
,and also that1 de posse1 it is not     
possible the world should be governed   
agreeably to man's rational nature1     
without the hopes and fears of another  
life2 but men would be worse than       

beasts1 and all villanies would be the  
allowed practice of the world4 7,as     
every man may feel in himself what he   
were like to be and do1 if he had no    
such restraint47 ,and there being no    
doctrine or life comparable to          
christianity1 in their tendency to the  
life to come4 ,all these are visible    
standing evidences1 assisted so much by 
common sense and reason1 and still      
apparent to all1 that they leave        
infidelity without excuse2 and are ever 
at hand to help our faith1 and resist   
temptations to unbelief4  #h4 ,and if   
the world had not a beginning according 
to the ,scriptures1 #a4 ,we should have 
found monuments of antiquity above six  
thousand years old4 #b4 ,arts and       
sciences would have come to more        
perfection1 and printing1 guns1 c4 not  
have been of so late invention4 #c4 ,and
 so much of ,america and other parts of 
the world would not have been yet       
uninhabited1 unplanted1 or undiscovered4
  ,of atheism ,i have spoken before in  

the ,introduction2 and nature so clearly
 revealeth a ,god1 that ,i take it as   
almost needless to say much of it to    
sober men4  #ach ,neque enim potest     
,deus qui summa veritas et bonitas est1 
humanum genus1 prolem suam decipere4    
,marsil4 ,ficin4 de4 ,rel4 ,chris4 c4   
#a4  #aci ,pietas fundamentum est omnium
 virtutum4 ,cic4 pro ,plan4  #adj       
,zenophon reporteth ,cyrus as saying1   
,if all my familiars were endued with   
piety to ,god1 they would do less evil  
to one another1 and to me4 ,lib4 viii4  
#ada ,pietate adversus ,deos sublat1    
fides etiam1 et societas humani generis1
 et una excellentissima virtus justitia1
 tollatur necesse est4 ,cic4 de ,nat4   
,deo4 #d4  #adb ,see my book called ,a  
,saint or a ,brute4  #adc ,exod4 vii4   
#ac1 #ad2 #b ,kings xvii4 #ad2 #b       
,chron4 xxxvi4 #ac2 ,neh4 ix4 #af1 #ag1 
#bi2 ,isa4 lxiii4 #ag2 ,dan4 v4 #bj2    
,mark vi4 #eb2 viii4 #ag2 iii4 #e2 ,john
 xii4 #dj2 ,acts xix4 #i2 ,prov4 xxviii4
 #ad2 xxix4 #a2 ,matt4 xix4 #h2 ,mark   

xvi4 #ad2 ,rom4 ii4 #e4  #add ,non tamen
 ideo beatus est1 quia patienter miser  
est4 ,august de ,civit4 l4 #ad4 c4 #be4 
#ade ,lento gradu ad vindictam sui      
divina procedit ira3 tarditatemque      
supplicii gravitate compensat4 ,valerius
 ,max4 de ,dionys4 #a4 #a4 c4 #b4  #adf 
,feriemini1 moriemini1 sentietis3 an cci
 autem an videntes1 id in vestra manu   
est4 ,optate igitur bene mori 7quod     
ipsum nisi bene vixeritis frustra est74 
,optate1 inquam1 nitimini1 et quod in   
vobis est facile3 reliquum illi         
committite2 qui vos in hanc vitam ultro 
non vocatos intulit2 egressuris1 non    
nisi vocatus et rogatus manum dabit4    
,non mori autem nolite optare4          
,petrarch4 ,dial4 #ajg4 #a4 #b4  #adg   
,multi ,christum osculantur2 pauci      
amant3 aliud est 1 aliud 4 ,abr4        
,bucholtzer in ,scultet4 cur4 p4 #ae4   
,dicunt ,stoici sapientes esse sinceros1
 observateque et cavere sollicite nequid
 de se melius quam sit commendare       
putemus fuco seu arte aliqua mala       

occultante1 et bona qu insunt apparere  
faciente1 ac circumcidere vocis omnem   
ficionem4 ,laert4 in ,zenone4           
,philosophia res adeo difficilis est1 ut
 tam vel simulare magna sit pars        
philosophi4 ,paul ,scalig4 ,it was one  
of the ,roman laws of the #ab ,tables1  
,impius ne audeto placere donis iram    
,deorum4 ,let no ungodly person dare to 
go about to appease the displeasure of  
the gods by gifts3 viz4 ,he must appease
 them first by reformation4 ,bona       
conscientia prodire vult et conspici2   
ipsas nequitia tenebras timet4 ,senec4  
#adh ,when ,petrarch1 in vita sua1      
speaketh of others extolling his        
eloquence1 he addeth his own neglect of 
it1 ,ego modo bene vixissem1 qualiter   
dixissem parvi facerem4 ,ventosa gloria 
est1 de solo verborum splendore famam   
qurere4 ,conscientiam potius quam famam 
attende4 ,falli spe poterit fama3       
conscientia nunquam4 ,senec4  #adi ,sic 
vivendum est1 quasi in conspectu        
vivamus3 ,sic cogitandum1 tanquam       

aliquis pectus intimum prospicere       
possit4 ,senec4 ,rem dicam1 ex qua mores
 stimes nostras3 vix quempiam invenies1 
qui possit aperto ostio vivere3         
janitores conscientia nostra--supposuit3
 sic vivimus ut deprehendi sit subito   
aspici4 ,senec4 ,ep4 #if4  #aej ,it is a
 pitiful cure of the ,indians' idolatry1
 which the honest ,jesuit ,acosta 7as   
the rest7 prescribeth1 lib4 #e4 c4 #aa4 
p4 #dhc4 ,but you must especially take  
care1 that saving rites be introduced   
instead of hurtful ones1 and ceremonies 
be obliterated by ceremonies4 ,let the  
priests persuade the novices1 that holy 
water1 images1 rosaries1 grains1 and    
torches1 and the rest which the church  
alloweth and useth1 are very fit for    
them2 and let them extol them with many 
praises in their popular sermons1 that  
instead of the old superstition they may
 be used to new and religious signs4    
,this is to quench the fire with oil4   
#aea ,it is one of ,thales' sayings1 in 
,laert4 ,q4 ,quomodo optime ac          

justissime vivemus8 ,resp4 ,si qu in    
aliis reprehendimus ipsi non faciamus4  
,to judge of ourselves as we judge of   
others1 is the way of the sincere4  #aeb
 ,cato1 homo virtuti simillimus qui     
nunquam recte fecit1 ut facere          
videretur1 sed quia aliter facere non   
poterat2 cuique id solum visum est      
rationem habere1 quod haberet justitiam4
 ,velleius ,patercul4 #a4 #b4  #aec ,jam
 in ecclesiis ista quruntur1 et omissa  
,apostolicorum simplicitate et puritate 
verborum1 quasi ad ,athenum et ad       
auditoria convenitur ut plausus         
circumstantium suscitentur1 ut oratio   
rhetoric artis fucata mendacio quasi    
qudam meretricula procedat in publicum1 
non tam eruditura populos1 quam favorem 
populi qusitura4 ,hieron4 in ,prf4 #a4  
#c4 in ,galat4  #aed ,permanent tepidi1 
ignavi1 negligentes1 vani1 leves1       
voluptuosi1 delicati2 commoda corpores  
superflua sectantur1 suum compendium in 
omnibus qurunt1 ubicunque honorem et    
existimationem nominis sui integra      

servare possunt3 intus propri voluntati 
pertinaciter addicti1 irresignati1      
minime abnegati1 superbi1 curiosi1 et   
contumaces sunt in omnibus1 licet       
externe coram hominibus bene morati     
videantur4 ,in tentationibus            
impatientes1 amari1 procaces1 iracundi1 
tristes1 aliis molesti1 verbis tamen    
ingenioque scioli1--,in prosperis nimium
 elati et hilares3 in adversis1 nimium  
turbati sunt et pusillanimes3 aliorum   
temerarii sunt judices3 aliorum vitia   
accuratissime perscrutari1 de aliorum   
defectibus frequenter garrire1 ac       
gloriari egregium putant4 ,ex istis et  
similibus operibus facillime cognosci   
poterunt3 nam moribus gestibusque suis  
seu sorex quispiam suopte semet indicio 
produnt4 ,thauler4 flor4 p4 #fe1 #ef4   
#aee ,quid prodest recondere se et      
oculos hominum auresque vitare8 ,bona   
conscientia turbam advocat2 mala autem  
in solitudine anxia et sollicita est4   
,si honesta sunt qu facis1 omnes sciant3
 si turpia1 quid refert neminem scire1  

cum tu scias3 ,o te miserum si contemnis
 hunc testem4 ,sen4 ,ep4 #if4 ,matt4    
xxiii4 #ac-ae1 #bc1 #be1 #bg1 #bi4  #aef
 ,matt4 xxiii4 #h2 ,eph4 iv4 #b-e2 ,luke
 x4 #db2 ,matt4 vi4 #cc2 #b ,pet4 i4    
#aj2 ,john vi4 #bg4  #aeg #a ,tim4 ii4  
#e2 ,james iv4 #ab2 ,hos4 x4 #b4  #aeh  
#a ,cor4 i4 #ac2 ,gal4 iv4 #h2 #a ,cor4 
viii4 #e2 ,phil4 iii4 #ah4  #aei ,the   
causes of superstition 7and so of       
hypocrisy7 are1 pleasing and sensual    
rites and ceremonies1 excess of outward 
and pharisaical holiness1 over-great    
reverence of traditions1 which cannot   
but load the church1 the stratagems of  
prelates for their own ambition and     
lucre1 the savouring too much good      
intentions1 which openeth a gate to     
conceits and novelties4 ,lord ,bacon's  
,essays4 ,as ,p4 ,callimachus ,exper4   
describeth ,attila1 that he was a       
devourer of flesh and wine1 c4 and yet  
,religione persuasionibusque de diis    
gente sua susceptis1 usque ad           
superstitionem addictus4 ,calli4 p4     

7mihi7 #cci4  #afj ,psal4 lxxviii4 #cg2 
#b ,cor4 vii4 #aa4  #afa #a ,john i4 #f2
 ii4 #c-e1 #ae2 iv4 #f-h1 #bj2 v4 #c2   
,matt4 x4 #cg4  #afb ,the similitude of 
superstition to religion maketh it the  
more deformed3 and as wholesome meat    
corrupteth into little worms1 so good   
forms and orders corrupt into a number  
of petty observances4 ,lord ,bacon's    
,essay of ,superstition4  #afc ,non quam
 multis placeas1 sed qualibus stude4    
,martin4 ,dumiens4 de ,morib4  #afd     
,luke xiv4 #bf1 #bg4  #afe ,magna animi 
sublimitate carpentes se atque          
objurgantes ,socrates contemnebat4      
,laert4 in ,socrat4  #aff ,when         
,chrysippus was asked why he exercised  
not himself with the most1 he answered1 
,if ,i should do as the most do1 ,i     
should be no philosopher4 ,laert4 in    
,chrysip4 ,adulationi fdum crimen       
servitutis malignitati falsa species    
libertatis inest4 ,tacitus1 lib4 #ag4   
,secure conscience first1 ,qua semel    
amissa1 postea nullus eris4  #afg ,rom4 

xiv42 xv4 #a-c4  #afh ,gal4 v4 #aj2 #a  
,cor4 v4  #afi ,quicquid de te          
probabiliter fingi potest1 ne fingatur  
ante devita4 ,hieron4 ad ,nepot4 ,non   
solum veritas in hac parte sed etiam    
opinio studiose qurenda est1 ut te      
hypocritam agere interdum minime        
pniteat1 said one harshly enough to     
,acosta1 ut lib4 #d4 c4 #ag4 p4 #dac4   
#agj #a ,pet4 iv4 #ab1 #ac1 c42 #a ,cor4
 iv4 #ab1 #ac2 ,acts xxii4 #bb2 xxiv4   
#e1 #f2 ,matt4 v4 #aj-ab4  #aga ,psal4  
xxx4 #e2 lxiii4 #c2 #b ,cor4 v4 #i2     
,rom4 viii4 #cc1 #cd4  #agb ,matt4 x42  
,john xv42 ,matt4 xxvii42 ,heb4 xii4    
#a-c2 #a ,pet4 ii4 #ba-bc4  #agc ,we    
must go further than ,seneca1 who said1 
,male de me loquuntur1 sed mali2 moverer
 si de me ,mar4 ,cato1 si ,llius        
sapiens1 si duo ,scipiones ista         
loquerentur3 nunc malis displicere1     
laudari est4  #agd ,see ,dr4 ,boys'     
,postil4 p4 #db1 #dc4 ,marlorat4 in #a  
,cor4 iv4 #c4  #age ,the open daylight  
of truth doth not show the masks1 and   

mummeries1 and triumphs of the world1   
half so stately and gallant as          
candlelight doth4 ,lord ,bacon's ,essay 
of ,truth4 ,why lies are loved4  #agf   
,offendet te superbus contemptu2 dives  
contumelia1 petulans injuria1 lividus   
malignitate3 pugnax contentione1        
ventosus et mendax vanitate3 non feres a
 suspicioso timeri1 a pertinace vinci1 a
 delicato fastidiri4 ,senec4 de ,ira1 l4
 #c4 c4 #h4  #agg ,unus mihi pro populo 
est1 et populus pro uno4 ,sen4 ,ep4 #g4 
ex ,democr4 ,satis sunt mihi pauci1     
satis est unus2 satis est nullus4       
,senec4 ,epist4 #g4 ,socrates was       
condemned by the votes of more against  
him of his judges than those that       
absolved him2 and they would not suffer 
,plato to speak for him4 ,his sentence  
was1 ,jura violat ,socrates1 quos ex    
majorum instituto suscepit civitas1 deos
 esse negans1 alia vero nova dmonia     
inducens4 ,laert4 in ,socrat4  #agh ,qu 
ego scio populus non probat3 qu probat  
populus ego nescio4 ,sen4 ,epi4 #bi4    

,imperitia in omnibus majori ex parte   
dominatur1 et multitudo verborum4       
,cleobulus in ,laert4  #agi ,inter hc   
quid agant quibus loquendi  ,christo    
officium mandatur8 ,deo displicent1 si  
taceant2 hominibus si loquantur4        
,salvian4 ad ,eccles4 ,cath4 #a4 #d4    
#ahj ,even for the greatness of your    
services1 you may perish1 by the        
suspicion and envy of those great ones  
whom you served3 as is proved by the    
case of ,saul and ,david1 ,belisarius1  
,narses1 ,bonifacius1 the two sons of   
,huniades imprisoned1 and one slain1 and
 multitudes such like4  #aha ,persium   
non curo legere3 ,llium ,decimum volo3  
ut ,lucilius4  #ahb ,i may add that you 
have guilty consciences to please4 ,and 
the guilty are1 as ,seneca speaks1 like 
one that hath an ulcer1 that at first is
 hurt with every touch1 and at last even
 with the suspicion of a touch4 ,tutum  
aliqua res in mala conscientia prstat1  
nulla securum4 ,putat enim etiamsi non  
deprehenditur1 se posse deprehendi2 et  

inter somnos movetur1 et quoties        
alicujus scelus loquitur1 de suo        
cogitat4 ,sen4 ,epis4 #ajf4 ,prima et   
maxima peccantium pna est peccasse4--,hc
 et secund pn premunt et sequuntur1     
timere semper et expavescere et         
securitate diffidere4 ,epis4 #ig4       
,tyranno amici quoque spe suspecti sunt4
 ,tu ergo1 si tyrannidem tuto tenere    
cupis1 atque in ea constabiliri1        
civitatis principes tolle1 sive illi    
amici1 sive inimici videantur4          
,thrasybulus in ,epist4 ,periand4 in    
,laertio4 ,plerorumque ingenium est1 ut 
errata aliorum vel minima perscrutentur1
 benefacta vero vel in propatulo posita 
prtereant2 sicut vultures corpora viva  
et sana non sentiunt1 morticina vero et 
cadavera tametsi longe remota odore     
persequuntur4 ,galiadus in ,arcan4      
,jesuit1 p4 #ee4  #ahc ,when the divines
 of ,heidelberg appointed ,pitiscus to  
write his ,irenicon1 his very writing   
for peace1 and to persuade the reformed 
from apologies and disputes1 did give   

occasion of renewed stirs to the ,saxons
 and ,swedish divines1 to tell men that 
they could have no peace with us4       
,scultet4 ,curric4 p4 #df4  #ahd ,they  
that saw ,stephen's face as it had been 
the face of an angel1 and heard him tell
 them that he saw heaven opened1 yet    
stoned him to death as a blasphemer4    
,acts vi4 #ae2 vii4 #ee-fj4  #ahe       
,socrates primus de vit ratione         
disseruit1 ac primus philosophorum      
damnatus moritur4 ,laert4 in ,socrat4 p4
 #ib4 ,multa prius de immortalitate     
animarum ac prclara dissertus4 ,ibid4   
#ahf ,fama liberrima principum judex4   
,seneca in ,consolat4 ad ,martiam4  #ahg
 ,aristides having got the surname of   
,just1 was hated by the ,athenians1 who 
decreed to banish him3 and every one    
that voted against him being to write   
down his name1 a clown that could not   
write came to ,aristides to desire him  
to write down ,aristides' name4 ,he     
asked him whether he knew ,aristides2   
and the man answered1 ,no2 but he would 

vote against him because his name was   
,just4 ,aristides concealed himself1    
fulfilled the man's desire1 and wrote   
his own name in the roll and gave it    
him3 so easily did he bear it to be     
condemned of the world for being just4  
,plutarch in ,aristide4 ,it was not only
 ,socrates that was thus used1 saith    
,laertius1 ,nam ,homerum velut          
insanientem drachmis quinquaginta       
mulctarunt1 ,tyrtumque mentis impotem   
dixerunt1 c4--,which of the prophets    
have not your fathers persecuted8 ,matt4
 xxiii4  #ahh ,vis esse in mundo8       
,contemni et temnere disce4 ,abr4       
,bucholtzer4  #ahi ,socrates dicenti    
cuidam1 ,nonne tibi ille maledicit8     
,non1 inquit1 mihi enim ista non adsunt4
  #aij ,dicebat expedire1 ut sese ex    
industria comicis exponeret3 nam si ea  
dixerint qu in nobis corrigenda sint1   
emendabunt3 sin alias1 nihil ad nos4    
#aia ,dicenti ,alcibiadi1 non esse      
tolerabilem ,xantippen adeo morosam3    
,atqui1 ait1 ego ita hisce jampridem    

assuetus sum1 ac si sonum trochearum    
audiam--et mihi post ,xantippes usum1   
reliquorum mortalium facilis toleratio  
est4 ,laert4 in ,socr4  #aib ,hoc habeo 
fere refugii et prsidii in meis rumnis3 
sermones cum ,deo1 cum amicis veris1 et 
cum mutis magistris4 ,bucholtzer4  #aic 
,nemo altorum sensu miser est sed suo3  
et ideo non1 possunt cujusquam falso    
judicio esse miseri1 qui sunt vere su   
conscienti beati4 ,salvian4 de ,gubern4 
#a4 #a4  #aid ,philosophi libertas      
molesta est omnibus4 ,p4 ,scalig4 multo 
magis fidelis pastoris4  #aie ,non est  
idoneus philosophi discipulus1 qui      
stultum pudorum non possit contemnere   
,id4 ibid4 p4 #gbh4  #aif ,of this      
subject read the preface to my book ,of 
,self-denial1 and chap4 #da4 to chap4   
#ea4  #aig ,duplex est humilitas3 una   
lucida solum et non fervida3 qu ex      
ratione potius quam ex charitate        
exercetur4--,altera qu lucida fervidaque
 simul est1 ex charitate magis quam ex  
ratione exercetur2 non tamen citra      

rationem4--,humilitas enim 7ut et reliqu
 virtutes7 opus est voluntatis4 ,nam    
sicut virtutes per rationem cognoscimus1
 ita per dilectionem nobis sapiunt4     
,thauler4 flor4 c4 #g1 p4 #ajc1 #ajd4   
#aih ,see ,plutarch ,tract4 ,how a man  
may praise himself without incurring    
blame8 ,he that is blamed and suffereth 
reproach for well-doing1 is justifiable 
if he praise himself1 c4 p4 #cjd4  #aii 
,siquid agere instituis1 lente          
progredere3 in eo autem quod elegeris1  
firmiter persiste4 ,bass in ,laert4     
#bjj ,pertinacior tamen erat            
7,chrysanthius7 nec de sententia facili 
discedebat3 inquit ,eunapius humilitatem
 ejus laudans4  #bja ,bullingero ob     
eruditionem non contemnendam1 morumque  
tam sanctitatem quam suavitatem1        
percharus fuit4 p4 #eia4  #bjb ,gen4    
xix4 #h-aj4  #bjc ,cum humilitatis causa
 mentiris1 si non eras peccator antequam
 mentiris1 mentiendo efficies quod      
evitaras4 ,augustin4 de ,verb4 ,a post4 
#bjd ,attila incessu adeo gestuosus et  

compositus1 ut vel exinde superbissimi  
animi contraxerit infamiam4 ,callimach4 
,exper4 de ,attil4 p4 #cda4  #bje ,quod 
magnatum ac procerum congressu          
abstinuerit 7,chrysanthius7 alieniorque 
fuerit1 non arroganti aut fastui        
tribuendum est1 quin potius rusticitas  
qudam aut simplicitas existimari debet  
in eo qui quid esset potestas ignorabat2
 ita vulgariter1 et minime dissimulanter
 cum illis verba factitabat4 ,eunapius  
in ,chrysost4  #bjf ,jer4 ix4 #bc1 #bd2 
,psal4 xlix4 #f2 #b ,chron4 xxv4 #ai4   
#bjg ,ut lumen lun in prsentia solis non
 apparet1 pari ratione esse secundum in 
prsentia primi2 nec meritum nostrum     
prsente merito ,christi4 ,paul4         
,scaliger4 ,thess4 #gc1 #gd4 de ,mundo  
,archetyp4 ,epist4 #a4 #ad4  #bjh ,idem 
sonant1 summe amari1 et esse finem      
ultimum3 ac proculdubio ,deus summe     
amandus est4 ,unum vero finem           
,aristoteles declaravit esse1 usum      
virtutis in vita sancta et integra4     
,hesych4 ,illust4 in ,aristot4  #bji    

,laert4 in ,thal4 speaketh of the oracle
 of ,delphos adjudging the ,tripos to   
the wisest2 so it was sent to ,thales1  
and from him to another1 till it came to
 ,solon1 who sent it to the oracle2     
saying1 ,none is wiser than ,god4 ,so   
should we all send back to ,god the     
praise and glory of all that is ascribed
 to us4  #baj ,laert4 saith that        
,pythagoras first called himself a      
philosopher4 ,nullum enim hominem1 sed  
solum ,deum esse sapientem asserit3     
antea  dicta1 qu nunc philosophia3 et   
qui hanc profitebantur  appellati4      
quicunque ad summum animis virtutem     
excreverunt1 hos nunc honestiore        
vocabulo1 authore ,pythagora1           
philosophos appellamus1 p4 #g4  #baa    
,quicquid boni egeris1 in deos refer4   
,bias in ,laert4  #bab ,men sick in     
mind1 as witless fools1 and loose       
persons1 and unjust1 and injurious1     
think not that they do amiss and sin1 c4
 ,plutarch4 ,tract4 ,that ,maladies of  
the ,mind are worse than those of the   

,body4  #bac ,rom4 v4 #ab1 #ag-ai2 ,john
 iii4 #c1 #e1 #h2 ,jer4 xvii4 #i4  #bad 
,his ergo qui loquendi arta cteris      
hominibus excellere videntur1 sedulo    
monendi sunt ut humilitate induti       
christiana discant non contemnere quos  
cognoverint morum vitia quam verborum   
amplius devitare1 ,aug4 de ,cat4 rudib4 
c4 #i4  #bae ,non potest non indoctus   
esse1 qui se doctum credit4 ,hermar4    
,barbarus4  #baf ,pliny saith1 ,in      
commending another you do yourself      
right2 for he whom you commend is either
 superior or inferior to you2 if he be  
inferior1 if he be to be commended1 then
 you much more2 if he be superior1 if he
 be not to be commended1 then you much  
less4 ,lord ,bacon1 ,essay #ed4 p4 #bii4
  #bag ,clemens ,alex4 strom4 l4 #a4 c4 
#d4 ,ait fideli christiano docenti vel  
unicum sufficere auditorem4  #bah ,isa4 
lxv4 #e4  #bai ,matt4 xi4 #ai2 ix4 #aa2 
xv4 #b1 #c4  #bbj ,see #a ,tim4 iii4 #f2
 vi4 #d4 ,a cunning flatterer will      
follow the arch-flatterer which is a    

man's self4 ,and wherein a man thinketh 
best of himself1 therein the flatterer  
will uphold him most4 ,but if he be an  
impudent flatterer1 he will entitle him 
by force to that which he is conscious  
that he is most defective in4 ,lord     
,bacon1 ,essay #eb4  #bba ,hesich4      
,illust4 saith of ,arcesilaus1 ,in      
communicandis facultatibus ac deferendis
 beneficiis supra quam dici potest      
promptus atque facilis fuit3            
alienissimus a captanda gloriola a      
beneficio1 quod latere maluerat3        
invisens ,ctesibium grotantem1 quum     
videret illum in egestate esse1 clam    
cervicali supposuit crumeunam nummariam1
 qua ille inventa1 ,arcesilai inquit1   
hicce ludus est4  #bbb ,psal4 x4 #b1 #d2
 lxxiii4 #f2 xxxvi4 #aa2 ,eccl4 x4 #g4  
#bbc ,rom4 xii4 #ai1 #bj2 ,matt4 v4 #ci2
 ,col4 iii4 #ac2 #a ,thess4 v4 #ad2 #b  
,pet4 ii4 #bj4  #bbd ,jam4 iii4 #e2     
,psal4 xlix4 #f2 x4 #c2 #b ,cor4 x4 #ae4
  #bbe ,inter benedicti signa           
humilitatis 7in regula7 est1 ut pauca   

verba etiam rationalia loquatur1 non    
clamosa voce3 taciturnitas usque ad     
interrogationem3 sed hc semper          
intelligenda sunt1 salvo amore          
veritatis1 et animarum4  #bbf #b ,cor4  
xi4 #i2 #a ,thess4 ii4 #i2 #b ,thess4   
iii4 #h4  #bbg ,humilitas est1 #a4      
,necessaria3 subdere se majori1 et non  
prferre se quali4 #b4 ,abundans3 subdere
 se quali1 nec preferre se minori3 #c4  
,perfecta3 subdere se minori4--,gloss4  
sup4 ,matt4 iii4 ,humilitatis septem    
gradus secundum ,anselmum sunt4 #a4     
,opinione3 7#a47 ,se contemptibilem     
cognoscere4 7#b47 ,hoc non dolere4 #b4  
,manifestatione3 7#a47 ,hoc confiteri3  
7#b47 ,hoc persuadere4 7#c47 ,patienter 
sustinere hc dici4 #c4 ,voluntate3 7#a47
 ,pati contemptibiliter se tractari4    
7#b47 ,hoc idem amare4 ,anselm4 lib4 de 
similit4  #bbh ,anaxagoras 7in ,laert4  
p4 #hg47 ,cum vidisset mausoli          
sepulchrum3 monumentum1 inquit1         
pretiosum et lapidibus ornatum1         
divitiarum imago4  #bbi neas ,sylvius in

 ,boem4 c4 #fe1 speaking of the boasting
 of the monk ,capistrinus1 saith1       
,superaverat seculi pompas1 calcaverat  
avaritiam1 libidinem subegerat1 gloriam 
contemnere non potuit3 nemo est tam     
sanctus qui dulcedine glori non         
capiatur4 ,facilius regna viri          
excellentes1 quam gloriam contemnunt4   
,inter omnia vitia tu semper es prima1  
semper es ultima3 nam omne peccatum te  
accedente committitur1 et te recedente  
dimittitur4 ,innocent4 de ,contemp4     
,mundi4 l4 #b4 c4 #ca4  #bcj ,jam4 iv4  
#f2 #a ,pet4 v4 #e2 ,isa4 lvii4 #ae2    
,prov4 xvi4 #ai2 xxix4 #bc4  #bca       
,vainglorious men are the scorn of wise 
men1 the admiration of fools1 the idols 
of flatterers1 and the slaves of their  
own pride4 ,lord ,bacon1 ,essay #ed4    
#bcb ,matt4 ix4 #bd2 v4 #dj4  #bcc ,john
 xv4 #bj2 ,phil4 ii4 #g-aj4  #bcd #a    
,cor4 iv4 #ab-ae2 ,acts xxiv4 #e4  #bce 
,see my ,treatise of ,self-ignorance4   
#bcf        ,fama est fictilibus cnasse 
,agathoclea regem1         ,atque abacum

 ,samio spe onerasse luto4              
,fercula gemmatis cum poneret aurea     
vasis1         ,et misceret opes        
pauperiemque simul1        ,querenti    
causam respondit3 ,rex ego qui sum      
,sicani1 figulo sum genitore satus4     
,fortunam reverentur habe1 quicunque    
repente         ,dives ab exili         
progredire loco4                        
,auson4 li4 ,epigram4   #bcg ,isa4 iii4 
#bch ,rom4 iii4 #ai1 #bj1 #bc1 #bg2 iv4 
#b2 ,cor4 i4 #bi2 ,eph4 ii4 #i4  #bci   
,luke xxii4 #bf2 ,mark x4 #dd2 ix4 #ce1 
#cf2 #b ,tim4 ii4 #bd4  #bdj #a ,pet4 v4
 #f2 ,lam4 iii4 #bi2 ii4 #ai2 ,amos iii4
 #h2 #a ,pet4 v4 #e2 ,jam4 iv4 #f2 ,dan4
 v4 #bb2 #b ,chron4 xxxiv4 #bg4  #bda   
,see an excellent ,tract4 de ,divitiis1 
ascribed to ,sixt4 #c4 in ,bibl4 ,pat4  
7though accused of ,pelagianism47  #bdb 
,phil4 iii4 #g-i2 ,jam4 i4 #aj2 ,phil4  
iv4 #aa2 #a ,tim4 vi4 #h2 ,prov4 xxiii4 
#d1 ,labour not to be rich4  #bdc ,luke 
xiv4 #bf1 #cc4  #bdd ,matt4 vi4 #ai-ba1 
#cc2 ,john vi4 #bg2 ,luke xii4 #ai1 #bj2

 xviii4 #bb1 #bc4  #bde ,ephes4 v4 #e2  
,col4 iii4 #e2 ,james iv4 #d4  #bdf     
,rom4 xiii4 #ad2 ,matt4 vi4 #ai2 #a     
,tim4 iii4 #h2 ,phil4 iii4 #ai2 ,ezek4  
xxxiii4 #ca2 ,jer4 ix4 #bc4  #bdg ,job  
i4 #ba4  #bdh #a ,tim4 vi4 #ag1 #ah2    
,mal4 iii4 #h1 #i2 ,judg4 vii4 #ba4     
#bdi ,du res maxime homines ad          
maleficium impellunt1 luxuries et       
avaritia4 ,cic4 #a4 ad ,heren4 ,corrupti
 sunt depravatique mores admiratione    
divitiarum4 ,idem4 #b4 ,offic4 ,nihil   
est tam sanctum quod non violari1 nihil 
tam munitum quod non expugnari pecunia  
possit4 ,cicero #b4 in ,verrem4 ,when   
,alexander sent ,phocion a hundred      
talents1 he asked1 ,why he rather sent  
it to him than all the rest of the      
,athenians8 ,he answered1 ,because he   
took him to be the only honest man in   
,athens3 whereupon ,phocion returned it 
to him again1 entreating him to give him
 leave to be honest still4  #bej ,it was
 one of ,chilon's sayings1 ,lapideis    
cotibus aurum examinari3 auro autem     

bonorum malorumque hominum mentem       
cujusmodi sit comprobari3 i4 e4 ,as the 
touchstone trieth gold1 so gold trieth  
men's minds1 whether they be good or    
bad4 ,laertius in ,chil4 p4 #dc4  #bea  
,luke xviii4 #aa-ac2 ,matt4 vi4 #af1    
#ah4  #beb ,luke xii4 #dh2 xvi4 #i1 #aj2
 ,matt4 xxv42 #b ,cor4 viii4 #ad1 #ae4  
#bec ,nullius rei eget qui virtutum     
dives est3 quarum indigentia vere       
miseros1 ac proinde misericordi         
egentissimos facit4 ,petrarch4 ,dial4   
#dd4 li4 #b4  #bed ,diis maxime         
propinquus qui minimis egeat4 ,socrat4  
in ,laert4  #bee #a ,cor4 vii4 #ca4     
#bef ,remember ,gehazi1 ,achan1 ,judas1 
,ananias and ,sapphira1 ,demetrius1     
,demas4 ,jer4 vi4 #ac2 viii4 #aj4       
,maxime vituperanda est avaritia        
senilis4 ,quid enim absurdius quam quo  
minus vit restat1 eo plus viatici       
qurere8 ,cicero in ,cat4 ,maj4  #beg    
,prov4 xi4 #d1 ,riches profit not in the
 day of wrath4  #beh ,jer4 xvii4 #aa2   
,jam4 v4 #a-c4  #bei ,chilon in ,laert4 

p4 #dc4 ,damnum potius quam turpe lucrum
 eligendum2 nam id semel tantum dolori  
esse1 hoc semper4  #bfj ,socrates dixit1
 ,opes et nobilitates1 non solum nihil  
in se habere honestatis1 verum et omne  
malum ex eis oboriri4 ,laert in ,socrat4
  #bfa ,prov4 iii4 #ad2 #a ,tim4 vi4 #e1
 #f4  #bfb ,lege ,petrarch lepidam      
historiam de avaro filio et liberali    
patre4 ,dial4 #ac4 li4 #b4  #bfc ,saith 
,plutarch1 de tranquillit4 anim4        
,alexander wept because he was not lord 
of the world2 when ,crates1 having but a
 wallet and a threadbare cloak1 spent   
his whole life in mirth and joy1 as if  
it had been a continual festival        
holiday4  #bfd ,psal4 xxxvii4 #af2      
,prov4 xvi4 #h4  #bfe ,chrysostom saith1
 his enemies charged him with many      
crimes1 but never with covetousness or  
wantonness4 ,and so it was with ,christ 
and his enemies4  #bff ,et sicut in     
patria ,deus est speculum in quo        
relucent creatur2 sic  converso in via1 
creatur sunt speculum quo creator       

videtur4 ,paul4 ,scaliger in ,ep4 ,cath4
 #a4 #ad4 ,thess4 #abc4 p4 #fhi4  #bfg  
,even ,dionysius the tyrant was         
bountiful to philosophers4 ,to ,plato he
 gave above fourscore talents1 ,laert4  
in ,platone1 and much to ,aristippus and
 many more1 and he offered much to many 
philosophers that refused it4 ,and so   
did ,crsus4  #bfh ,matt4 x4 #cj2 ,luke  
xii4 #g4  #bfi ,look upon the face of   
the calamitous world1 and inquire into  
the causes of all the oppressions1      
rapines1 cruelties1 and inhumanity which
 have made men so like to devils3 look  
into the corrupted1 lacerated churches1 
and inquire into the cause of their     
contentions1 divisions1 usurpations1    
malignity1 and cruelty against each     
other3 and you will find that pride and 
worldliness are the causes of all4 ,when
 men of a proud and worldly mind have by
 fraud1 and friendship1 and simony      
usurped the pastorship of the churches1 
according to their minds and ends1 they 
turn it into a malignant domination1 and

 the carnal1 worldly part of the church1
 is the great enemy and persecutor of   
the spiritual part2 and the fleshly     
hypocrite1 as ,cain against ,abel1 is   
filled with envy against the serious    
believer1 even out of the bitter        
displeasure of his mind1 that his       
deceitful sacrifice is less respected4  
,what covetousness hath done to the     
advancement of the pretended holy       
catholic church of ,rome1 ,i will give  
you now1 but in the words of an abbot   
and chronicler of their own1 ,abbas     
,urspergens4 ,chron4 p4 #cba4 ,vix      
remansit aliquis episcopatus1 sive      
dignitas ecclesiastica1 vel etiam       
parochialis ecclesia1 qu non fierit     
litigiosa1 et ,romam deduceretur ipsa   
causa1 sed non manu vacua4 ,gaude mater 
nostra ,roma1 quoniam aperiuntur        
cataract thesaurorum in terra1 ut ad te 
confluant rivi et aggeres nummorum in   
magna copia4 ,ltare super iniquitate    
filiorum hominum2 quoniam in            
recompensationem tantorum malorum1 datur

 tibi pretium4 ,jocundare super         
adjutrice tua discordia2 quid erupit de 
puteo infernalis abyssi1 ut accumulentur
 tibi multa pecuniarum prmia4 ,habes    
quod semper sitisti2 decanta ,canticum1 
quia per malitiam hominum non per tuam  
religionem1 orbem vicisti4 ,ad te trahit
 homines1 non ipsorum devotio1 aut pura 
conscientia1 sed scelerum multiplicium  
perpetratio1 et litium decisio1 pretio  
comparata4  ,fortun4 ,galindas speaking 
of pope ,paul the fifth1 his love to the
 ,jesuits for helping him to money1     
saith1 ,adeo prstat acquirendarum       
pecuniarum quam animarum studiosum et   
peritum esse1 apud illos1 qui cum       
animarum ,christi sanguine redemptarum1 
in se curam receperint1 vel quid anima  
sit nesciunt1 vel non pluris animam     
hominis quam piscis faciunt3 quod credo 
suum officium ,piscatum quendam esse    
aliquando per strepitum inaudierint3    
quibus propterea gratior fuerit1 qui    
animam auri cum ,paracelso1 quam animam 
,saxoni ,electoris invenisse nuntiet4   

,arcan4 ,soci4 ,jesu1 p4 #df4  ,lege    
ibid4 instruct4 secret4 de ,jesuitarum  
praxi4  ,et ,joh4 ,sarisbur4 lib4 vii4  
c4 #ba4 de ,monach4 ,potentiores et     
ditiores favore vel mercede recepta     
facilius 7absolutione7 exonerant1 et    
peccatis alienis humeros supponentes1   
jubent abire in tunicas et vestes       
pullas1 quicquid illi se commisisse     
deplorant--,si eis obloqueris1          
religionis inimicus1 et veritatis       
diceris impugnator4  #bgj ,matt4 vi4    
#bd2 xiii4 #bb2 ,luke xvi4 #ac1 #ad2    
xiv4 #cc2 xviii4 #bb1 #bc2 ,matt4 vi4   
#ai-ba2 #a ,tim4 vi4 #f-h2 #a ,john ii4 
#ae2 ,prov4 xxviii4 #i2 xviii4 #h2      
,james iv4 #c2 ,prov4 xxviii4 #bj1 ,he  
that maketh haste to be rich shall not  
be innocent4  #bga ,jam4 v4 #a-e2 #a    
,john iii4 #ag4  #bgb #b ,tim4 iv4 #aj4 
#bgc #a ,tim4 vi4 #ag-ai4  #bgd         
,christ's sheep-mark is plainest on the 
sheep that are shorn4 ,when the fleece  
groweth long the mark wears out4  #bge  
,pecunia apud eum nunquam mansisse      

probatur1 nisi forte tali hora          
offeratur1 quando sol diei explicans    
cursum1 nocturnis tenebris daret locum4 
,victor4 ,ut4 de ,eugen4 ,episc4 ,cath4 
,plato compareth our life to a game at  
tables4 ,we may wish for a good throw1  
but whatever it be1 we must play it as  
well as we can4 ,plutarch4 de ,tranquil4
 ,anim4  #bgf ,socrates1 ,spe cum eorum 
qu publice vendebantur multitudinem     
intueretur1 secum ista volvebat1 ,quam  
multis ipse non egeo8 ,laert4 in ,socr4 
,pecuniam perdidisti8 ,bene1 si te illa 
non perdidit3 quod jam multis           
possessoribus suis fecit4 ,gaude tibi   
ablatum unde infici posses1 teque illsum
 inter pericula transivisse4 ,petrarch4 
#a4 ii4 dial4 #ac4  #bgg ,si organum    
inhabitanti animo sufficiens fuerit1    
satis est virium4 ,corpus namque propter
 animi servitium fecisse naturam1 nemo  
tam corporis servus est1 qui nesciat4   
,id si proprio munere fungitur1 quid    
accusas1 seu quid amplius requiras8     
,petrarch1 li4 ii4 dial4 #b4 ,veres     

corporis sunt vires carceris1 ut        
,petrarch1 li4 i4 dial4 #e4 ,what mean  
you to make your prison so strong8 said 
,pluto to one that over-pampered his    
flesh4 ,mars4 ,ficin4 in ,vita ,plat4   
#bgh ,he is a good christian1 that      
remotely and ultimately referreth all   
the creatures unto ,god1 and eateth1 and
 drinketh1 c4 more to fit him for ,god's
 service1 than to please the flesh4 ,but
 it is much more than this which the    
creature was appointed for2 even for a  
present communication of the sense of   
the goodness of ,god unto the heart4 ,as
 the musician that toucheth but the keys
 of his harpsichord or organ1 causeth   
that sweet1 harmonious sound1 which we  
hear from the strings that are touched  
within2 so ,god ordained the order1     
beauty1 sweetness1 c4 of the creature1  
to touch the sense with such a pleasure1
 as should suddenly touch the inward    
sense with an answerable delight in     
,god1 who is the giver of the life of   
every creature4 ,but1 alas6 where is the

 christian that doth thus eat and drink1
 and thus take pleasure in all his      
mercies8 ,when contrarily our hearts are
 commonly so diverted from ,god by the  
creature1 that so much delight as we    
find in it1 so much we lose of our      
delight in ,god1 yea1 of our regard and 
remembrance of him4  #bgi ,yet it is    
true which ,petrarch saith1 li4 #b4     
dial4 #c4 ,valetudo infirma1 ,comes     
injucunda est1 sed fidelis1 qu te crebro
 vellicet1 iter signet1 et conditionis  
admoneat3 ,optimum in periculis monitor 
fidus4 ,et li4 #a4 dial4 #c4 ,multis    
periculosa et pestilens sanitas est1 qui
 tutius grotassent4 ,nusquam pejus quam 
in sano corpore1 ger animus habitat4 ,et
 dial4 #d4 ,quamvis mala1 quamvis       
pessima gritudo videatur1 optabile malum
 tamen1 quod mali remedium sit majoris4 
,,chapter ,v4      ,,further            
,,subordinate ,,directions1 ,,for ,,the 
,,next ,,great ,,duties ,,of            
,,religion2 ,,necessary ,,to ,,the      
,,right ,,performance ,,of ,,the        

,,former4#bhj              ,directions  
for redeeming or well improving ,time4  
,time being man's opportunity for all   
those works for which he liveth1 and    
which his ,creator doth expect from him1
 and on which his endless life          
dependeth1 the redeeming or well        
improving of it must needs be of most   
high importance to him2 and therefore it
 is well made by holy ,paul the great   
mark to distinguish the wise from fools2
 ,eph4 v4 #ae1 #af1 ,see then that you  
walk circumspectly1 not as fools1 but as
 wise1 redeeming the time2 so ,col4 iv4 
#e4 ,i shall therefore give you special 
directions for it1 when ,i have first   
opened the nature of the duty to you1   
and told you what is meant by time1 and 
what by redeeming it4  ,sidenote3 ,what 
is meant by time4  ,time1 in its most   
common acceptation1 is taken generally  
for all that space of this present life 
which is our opportunity for all the    
works of life1 and the measure of them4 
,time is often taken more strictly1 for 

some special opportunity which is fitted
 to a special work1 which we call the   
season or the fittest time3 in both     
these senses time must be redeemed4     
,sidenote3 ,what are the special seasons
 of duty4  ,as every work hath its      
season which must be taken1 ,eccles4    
iii4 #a2 so have the greatest works     
assigned us for ,god and our souls1 some
 special seasons besides our common     
time4 #a4 ,some times ,god hath fitted  
by nature for his service4 ,so the time 
of youth1 and health1 and strength is   
specially fitted for holy works4 #b4    
,some time is made specially fit by     
,god's institution2 as the ,lord's day  
above all other days4 #c4 ,some time is 
made fit by governors' appointment3 as  
the hour of public meeting for ,god's   
worship2 and lecture days2 and the hour 
for family worship1 which every master  
of a family may appoint to his own      
household4 #d4 ,some time is made fit by
 the temper of men's bodies3 the morning
 hours are the best to most1 and to some

 rather the evening2 and to all1 the    
time when the body is freest from pain  
and disabling weaknesses4 #e4 ,some time
 is made fit by the course of our       
necessary1 natural1 or civil business2  
as the day is fitter than the sleeping  
time of the night1 and as that hour is  
the fittest wherein our other           
employments will least disturb us4 #f4  
,some time is made fit by a special     
shower of mercy1 public or private2 as  
when we dwell in godly families1 among  
the most exemplary1 helpful company1    
under the most lively1 excellent means1 
the faithfulest pastors1 the            
profitablest teachers1 the best masters 
or parents1 and with faithful friends4  
#g4 ,some time is made fit by particular
 acts of ,providence3 as a funeral      
sermon at the death of any near us2 as  
the presence of some able minister or   
private christian1 whose company we     
cannot ordinarily have2 or a special    
leisure1 as the eunuch had to read the  
,scripture in his chariot1 ,acts viii4  

#h4 ,and some time is made specially    
fit1 by the special workings of ,god's  
,spirit upon the heart2 when he more    
than ordinarily illuminateth1 teacheth1 
quickeneth1 softeneth1 humbleth1        
comforteth1 exciteth1 or confirmeth4 ,as
 time in general1 so specially these    
seasons1 must be particularly improved  
for their several works3 we must take   
the wind and tide while we may have it1 
and be sure to strike while the iron is 
hot4 #i4 ,and some time is made fit by  
others' necessities1 and the call of    
,god3 as it is the time to relieve the  
poor when they ask1 or when they are    
most in want2 or to help our neighbour1 
when it will do him most good2 to visit 
the sick1 the imprisoned1 and afflicted1
 in the needful season1 ,matt4 xxv4     
,thus are the godly like trees planted  
by the river side1 which bring forth    
fruit in their season1 ,psal4 i4 #c4 ,so
 to speak in season to the ignorant and 
ungodly for their conversion1 or to the 
sorrowful for their consolation1 ,isa4  

l4 #d4 #aj4 ,our own necessity also     
maketh our seasons3 so the time of age  
and sickness is made by necessity the   
season of our special repentance and    
preparation for death and judgment4 #aa4
 ,the present time is commonly made our 
season1 through the uncertainty of a    
fitter1 or of any more4 ,prov4 iii4 #bg1
 #bh1 ,withhold not good from them to   
whom it is due1 when it is in the power 
of thine hand to do it4 ,say not unto   
thy neighbour1 ,go1 and come again1 and 
to-morrow ,i will give2 when thou hast  
it by thee4 ,eccles4 xi4 #b1 ,give a    
portion to seven1 and also to eight2 for
 thou knowest not what evil shall be    
upon the earth4 ,prov4 xxvii4 #a1 ,boast
 not thyself of to-morrow2 for thou     
knowest not what a day may bring forth4 
,gal4 vi4 #aj1 ,as we have therefore    
opportunity1 let us do good to all men1 
especially to them who are of the       
household of faith4 ,these are our      
special seasons4  ,sidenote3 ,what      
redeeming time supposeth4  ,to redeem   

time supposeth1 #a4 ,that we know what  
we have to do with time1 and on what we 
ought to lay it out2 and of how great   
worth the things are for which we must  
redeem it4 #b4 ,that we highly value    
time in order to this necessary work4   
#c4 ,that we are sensible of the        
greatness of our sin and loss1 in our   
negligent or wilful losing so much as we
 have done already4 #d4 ,that we know   
the particular season of each duty4 #e4 
,and that we set less by all that which 
we must part with in our redeeming time1
 than we do by time itself1 and its due 
ends3 or else we will not make the      
bargain4  ,sidenote3 ,what it           
containeth4  ,and as these five things  
are presupposed1 so these following are 
contained in our redeeming time4 #a4 ,to
 redeem time is to see that we cast none
 of it away in vain2 but use every      
minute of it as a most precious thing1  
and spend it wholly in the way of duty4 
#b4 ,that we be not only doing good1 but
 doing the best and greatest good which 

we are able and have a call to do4 #c4  
,that we do not only the best things1   
but do them in the best manner and in   
the greatest measure1 and do as much    
good as possibly we can4 #d4 ,that we   
watch for special opportunities4 #e4    
,that we presently take them when they  
fall1 and improve them when we take     
them4 #f4 ,that we part with all that is
 to be parted with1 to save our time4   
#g4 ,and that we forecast the preventing
 of impediments1 and the removal of our 
clogs1 and the obtaining of all the     
helps to expedition and success in duty4
 ,this is the true redeeming of our     
time4  ,sidenote3 ,to what uses time    
must be redeemed4  ,the ends and uses   
which time must be redeemed for are     
these3 #a4 ,in general1 and ultimately1 
it must be all for ,god4 ,though not all
 employed directly upon ,god1 in        
meditating of him1 or praying to him2   
yet all must be laid out for him1       
immediately or mediately3 that is1      
either in serving him1 or in preparing  

for his service2 in mowing1 or in       
whetting2 in travelling1 or in baiting  
to fit us for travel4 ,and so our time  
of sleep1 and feeding1 and needful      
recreation is laid out for ,god4 #b4    
,time must be redeemed1 especially for  
works of public benefit2 for the church 
and state2 for the souls of many2       
especially by magistrates and ministers1
 who have special charge and            
opportunity2 who must spend and be spent
 for the people's sakes1 though rewarded
 with ingratitude and contempt1 #b ,cor4
 xii4 #ad1 #ae4 #c4 ,for your own souls1
 and your everlasting life3 for speedy  
conversion without delay1 if you be yet 
unconverted2 for the killing of every   
soul-endangering sin without delay2 for 
the exercise and increase of young and  
unconfirmed grace1 and the growth of    
knowledge2 for the making sure our      
calling and election2 and for the       
storing up provisions of faith1 and     
hope1 and love1 and comfort against the 
hour of suffering and of death4  #d4 ,we

 must redeem time for the souls of every
 particular person1 that we have        
opportunity to do good to2 especially   
for children1 and servants1 and others  
whom ,god hath committed to our trust4  
#e4 ,for the welfare of our own bodies1 
that they may be serviceable to our     
souls4 #f4 ,and lastly1 for the bodily  
welfare of others4 ,and this is the     
order in which those works lie1 for     
which and in which our time must be     
redeemed4  ,sidenote3 ,from what and at 
what price it must be redeemed4  ,the   
price that time must be redeemed with1  
is1 #a4 ,above all1 by our utmost       
diligence3 that we be still doing1 and  
put forth all our strength1 and run as  
for our lives2 and whatever our hand    
shall find to do1 that we do it with our
 might1 remembering that there is no    
work1 nor device1 nor knowledge1 nor    
wisdom in the grave whither we go1      
,eccl4 ix4 #aj4 ,our sluggish ease is an
 easy price to be parted with for       
precious time4 ,to redeem it1 is not to 

call back time past2 nor to stop time in
 its hasty passage2 nor to procure a    
long life on earth3 but to save it1 as  
it passeth1 from being devoured and     
lost1 by sluggishness and sin4 #b4 ,time
 must be redeemed from the hands1 and by
 the loss of sinful pleasures1 sports1  
and revellings1 and all that is of      
itself or by accident unlawful2 from    
wantonness1 and licentiousness1 and     
vanity4 ,both these are set together1   
,rom4 xiii4 #aa-ad1 ,and that1 knowing  
the time1 that now it is high time to   
awake out of sleep3 for now is our      
salvation nearer than when we believed4 
,the night is far spent1 the day is at  
hand3 let us therefore cast off the     
works of darkness1 and let us put on the
 armour of light4 ,let us walk honestly1
 as in the day2 not in rioting and      
drunkenness1 not in chambering and      
wantonness1 not in strife and envying4  
,but put ye on the ,lord ,jesus ,christ1
 and make not provision for the flesh1  
to fulfil the lusts thereof4 #c4 ,time  

must be redeemed from things indifferent
 and lawful at another time1 when things
 necessary do require it4 ,he that      
should save men's lives1 or quench a    
fire in his house1 or provide for his   
family1 or do his master's work1 will   
not be excused if he neglect it1 by     
saying1 that he was about an indifferent
 or a lawful business4 ,natural rest and
 sleep must be parted with for time1    
when necessary things require it4 ,paul 
preached till midnight being to depart  
on the morrow1 ,acts xx4 #g4 ,the       
lamenting church calling out for prayer 
saith1 ,arise1 cry out in the night3 in 
the beginning of the watches pour out   
thy heart like water before the face of 
the ,lord1 ,lam4 ii4 #ai4 ,cleanthes'   
lamp must be used by such1 whose        
sun-light must be otherwise employed4   
#d4 ,time must be redeemed from worldly 
business and commodity1 when matters of 
greater weight and commodity do require 
it4 ,trades1 and plough1 and profit must
 stand by1 when ,god calls us 7by       

necessity or otherwise7 to greater      
things4 ,martha should not so much as   
trouble herself in providing meat for   
,christ and his followers to eat1 when  
,christ is offering her food for her    
soul1 and she should with ,mary have    
been hearing at his feet1 ,luke x4 #db4 
,worldlings are thus called by him1     
,isa4 lv4 #a-c1 ,ho every one that      
thirsteth1 come ye to the waters4       
,wherefore do ye spend your money for   
that which is not bread8 and your labour
 for that which satisfieth not8 hearken 
diligently unto me1 and eat ye that     
which is good1 and let your soul delight
 itself in fatness4 #e4 ,time must be   
redeemed from smaller duties1 which in  
their season must be done1 as being no  
duties1 when they hinder greater duty   
which should then take place4 ,it is a  
duty in its time and place to show      
respect to neighbours and superiors1 and
 to those about us1 and to look to our  
family affairs2 but not when we should  
be at prayer1 to ,god1 or when a        

minister should be preaching1 or at his 
necessary studies4 ,private prayer and  
meditation1 and visiting the sick1 are  
duties2 but not when we should be at    
church1 or about any greater duty which 
they hinder4         ,tit4 #a4 ,the     
,directions contemplative for redeeming 
,time4  ,direct4 ,i4 ,still keep upon   
thy heart1 by faith and consideration1  
the lively sense of the greatness and   
absolute necessity of that work1 which  
must command thy time2 remembering who  
setteth thee on work1 and on what a work
 he sets thee1 and on what terms1 and   
what will be the end4 ,it is ,god that  
calleth thee to labour2 and wilt thou   
stand still or be doing other things1   
when ,god expecteth duty from thee8     
,moses must go to ,pharaoh when ,god    
bids him go2 ,jonah must go to ,nineveh 
when ,god bids him go2 yea1 ,abraham    
must go to sacrifice his son when ,god  
bids him go4 ,and may you go about your 
fleshly pleasures1 when ,god commandeth 
you to his service8 ,he hath appointed  

you a work that is worth your time and  
all your labour2 to know him1 and serve 
him1 and obey him1 and to seek          
everlasting life6 ,how diligently should
 so excellent a work be done6 and so    
blessed1 and glorious a ,master be      
served6 especially considering the      
unutterable importance of our diligence6
 we are in the race appointed us by our 
,maker1 and are to run for an immortal  
crown4 ,it is heaven that must be now   
won or lost3 and have we time to spare  
in such a race8 ,we are fighting against
 the enemies of our salvation2 the      
question is now to be resolved1 whether 
the flesh1 the world1 and the devil1 or 
we1 shall win the day1 and have the     
victory4 ,and heaven or hell must be the
 issue of our warfare3 and have we time 
to spare in the midst of such a fight8  
when our very loss of time is no small  
part of the enemy's conquest8 ,our most 
wise1 omnipotent ,creator hath been     
pleased to make this present life to be 
the trying preparation for another1     

resolving that it shall go with us all  
for ever1 according to our preparations 
here3 and can we play and loiter away   
our time1 that have such a work as this 
to do8 ,o miserable1 senseless souls6 do
 you believe indeed the life            
everlasting1 and that all your lives are
 given you now1 to resolve the question 
whether you must be in heaven or hell   
for ever8 ,do you believe this8 ,again  
,i ask you1 do you believe this8 ,i     
beseech you1 ask your consciences over  
and over1 whether you do indeed believe 
it8 ,can you believe it1 and yet have   
time to spare8 ,what6 find time to play 
away1 and game away1 and idle and prate 
away1 and yet believe that this very    
time is given you to prepare for life   
eternal8 and that salvation or damnation
 lieth on the race which now1 even now1 
you have to run8 ,is not such a man a   
monster of stupidity8 ,if you were      
asleep1 or mad1 it were the more        
excusable to be so senseless3 but to do 
thus awake1 and in your wits6 ,oh where 

are the brains of those men1 and of what
 metal are their hardened hearts made1  
that can idle and play away that time1  
that little time1 that only time1 which 
is given them for the everlasting saving
 of their souls6 ,verily1 sirs1 if sin  
had not turned the ungodly part of the  
world into a bedlam1 where it is no     
wonder to see a man out of his wits1    
people would run out with wonder into   
the streets to see such a monster as    
this1 as they do to see mad-men in the  
country where they are rare2 and they   
would call to one another1 ,come and see
 a man1 that can trifle and sport away  
his time1 as he is going to eternity1   
and is ready to enter into another      
world6 ,come and see a man that hath but
 a few days to win or lose his soul for 
ever in1 and is playing it away at cards
 or dice1 or wasting it in doing        
nothing6 ,come and see a man that hath  
hours to spare1 and cast away upon      
trifles1 with heaven and hell before his
 eyes4 ,for thy soul's sake1 consider   

and tell thyself1 if thy estate in the  
world did lie upon the spending of this 
day or week1 or if thy life lay on it1  
so that thou must live or die1 or be    
poor or rich1 sick or well1 as thou     
spendest it1 wouldst thou then waste it 
in dressings1 or compliment1 or play8   
and wouldst thou find any to spare upon 
impertinent triflings8 ,or rather       
wouldst thou not be up betimes1 and     
about thy business1 and turn by thy     
games1 and thy diverting company1 and   
disappoint thy idle visitors1 and let   
them find that thou art not to be spoken
 with1 nor at leisure to do nothing1 but
 wilt rather seem uncivil and morose1   
than be undone6 ,and wouldst thou do    
thus for a transitory prosperity or     
life1 and doth not life eternal require 
much more8 ,will thy weighty business in
 the world resolve thee1 to put by thy  
friends1 thy play-fellows and sports1   
and to shake off thy idleness8 and      
should not the business of thy salvation
 do it8 ,i would desire no more to      

confute the distracted time-wasters1    
when they are disputing for their idle  
sports and vanities1 and asking1 what   
harm is in cards1 and dice1 and         
stage-plays1 or tedious feasts or       
complimenting1 adorning idleness1 than  
if ,i could help them to one sight of   
heaven and hell1 and make them well know
 what greater business they have to do1 
which is staying for them while they    
sleep or play4 ,if ,i were just now in  
disputing the case with an idle lady1 or
 a sensual belly-slave or gamester1 and 
he were asking me scornfully1 what hurt 
is in all this8 if one did but knock at 
his door and tell him1 the king is at   
the door and calls for you1 it would    
make him to cast away his game and his  
dispute3 or if the house were on fire1  
or a child fallen into the fire or      
water1 or thieves breaking in upon them1
 it would make the ladies cast by the   
other lace or riband8 ,or if there were 
but a good bargain or a lordship to be  
got1 they could be up and going1 though 

sports and game and gaudery were cast   
off3 and yet the foresight of heaven and
 hell1 though one of them is even at the
 door1 will not do as much with them2   
because heaven is as nothing to an      
unbeliever1 or an inconsiderate1        
senseless wretch2 and as it is nothing  
to them when it should move them1 it    
shall be nothing to them when they would
 enjoy it4 ,say not1 recreation must be 
used in its season3 ,i know that        
necessary whetting is no letting3 but   
,god and thy own conscience shall tell  
thee shortly1 whether thy recreations1  
feastings1 long dressings1 and idleness1
 were a necessary whetting or           
refreshment of thy body1 to fit it for  
that work which thou wast born and      
livest for2 or whether they were the    
pastimes of a voluptuous1 fleshly brute1
 that lived in these pleasures for the  
love of pleasure4 ,verily1 if ,i looked 
but on this one unreasonable sin of     
time-wasting1 it would help me to       
understand the meaning of ,luke xv4 #ag1

   1 that the prodigal is said to come  
to himself2 and that conversion is the  
bringing a man to his wits4  ,direct4   
,,ii4 ,be not a stranger to the         
condition of thy own soul1 but look home
 till thou art acquainted what state it 
is in1 and what it is in danger of1 and 
what it wanteth1 and how far thou art   
behindhand in thy provisions for        
immortality3 and then be an idle        
time-waster if thou canst4 ,could ,i but
 go down with thee into that dungeon    
heart of thine1 and show thee by the    
light of truth what is there2 could ,i  
but let in one convincing beam from     
heaven1 which might fully show thee what
 a condition thou art in1 and what thou 
hast to do with thy remaining time2 ,i  
should have no need to dispute thee out 
of thy childish fooleries1 nor to bid   
thee be up and doing for thy soul1 any  
more than to bid thee stir if a bear    
were at thy back1 or the house in a     
flame about thy ears4 ,alas1 our        
ordinary time-wasters are such1 as are  

yet unconverted1 carnal wretches1 and   
are all the while in the power of the   
devil1 who is the chief master of the   
sport1 and the greatest gainer4 ,they   
are such as are utter strangers to the  
regenerating1 sanctifying work of the   
,holy ,ghost2 and are yet unjustified1  
and under the guilt of all their sins1  
and certain to be with devils in hell   
for ever1 if they die thus before they  
are converted6 7,this is true1 sinner1  
and thou wilt shortly find it so1 by    
grace or vengeance1 though thy blind and
 hardened heart now rise against the    
mention of it67 ,and is this a case for 
a man to sit at cards and dice in1 or to
 sport and swagger in8 ,the ,lord have  
mercy on thee1 and open thy eyes before 
it is too late1 or else thy conscience  
will tell thee for ever in another      
manner than ,i am telling thee now1 that
 thou hadst need to have better improved
 thy time1 and hadst greater things to  
have spent it in4 ,what6 for a man in   
thy case1 in an unrenewed1 unsanctified1

 unpardoned state1 to be thus casting   
away that little time1 which all his    
hopes lie on6 and in which1 if ever1 he 
must be recovered1 and saved6 ,o ,lord1 
have mercy on such senseless souls1 and 
bring them to themselves before it be   
too late6 ,i tell thee1 man1 an         
enlightened person1 that understandeth  
what it is1 and hath escaped it1 would  
not for all the kingdoms of the world1  
be a week or a day in thy condition1 for
 fear lest death cut off his hopes and  
shut him up in hell that very day4 ,he  
durst not sleep quietly in thy condition
 a night1 lest death should snatch him  
away to hell2 and canst thou sport and  
play in it1 and live securely in a      
sensual course8 ,oh what a thing is it  
to be hoodwinked in misery1 and to be   
led asleep to hell6 ,who could persuade 
men to live thus awake1 and go dancing  
to hell with their eyes open6 ,oh6 if we
 should imagine a ,peter or a ,paul1 or 
any of the blessed1 to be again brought 
into such a case as one of these        

unsanctified sinners1 and yet to know   
what now they know6 ,what would they do8
 would they feast1 and game1 and play1  
and trifle away their time in it8 or    
would they not rather suddenly bewail   
their former mispent time1 and all their
 sins1 and cry day and night to ,god for
 mercy1 and fly to ,christ1 and spend   
all their time in holiness and obedience
 to ,god6 ,alas1 poor sinner1 do but    
look into thy heart1 and see there what 
thou hast yet to do 7of greater weight  
than trimming and playing73 ,i almost   
tremble to think and write what a case  
thou art in1 and what thou hast to do1  
while thou livest as if thou hadst time 
to spare6 ,if thou know not1 ,i will    
tell thee1 and the ,lord make thee know 
it3 thou hast a hardened heart to be yet
 softened2 and an unbelieving heart to  
be brought to a lively1 powerful belief 
of the word of ,god and the unseen      
world3 thou hast an unholy heart and    
life to be made holy1 if ever thou wilt 
see the face of ,god1 ,heb4 xii4 #ad2   

,matt4 xviii4 #c2 ,john iii4 #c1 #e1 #f4
 ,thou hast a heart full of sins to be  
mortified and subdued3 and an unreformed
 life to be reformed2 7and what         
abundance of particulars do these       
generals contain67 ,thou hast a pardon  
to procure through ,jesus ,christ1 for  
all the sins that ever thou didst       
commit1 and all the duties which ever   
thou didst omit3 thou hast an offended  
,god to be reconciled to1 and for thy   
estranged soul to know as thy ,father in
 ,jesus ,christ6 ,what abundance of     
,scripture truths hast thou to learn    
which thou art ignorant of6 ,how many   
holy duties1 as prayer1 meditation1 holy
 conference1 c4 to learn which thou art 
unskilful in6 and to perform when thou  
hast learned them6 ,how many works of   
justice and charity to men's souls and  
bodies hast thou to do6 ,how many needy 
ones to relieve as thou art able6 and   
the sick to visit1 and the naked to     
clothe1 and the sad to comfort1 and the 
ignorant to instruct1 and the ungodly to

 exhort6 ,heb4 iii4 #ac2 x4 #be2 ,eph4  
iv4 #bi4 ,what abundance of duty hast   
thou to perform in thy relations6 to    
parents or children1 to husband or wife1
 as a master or a servant1 and the rest6
 ,thou little knowest what sufferings   
thou hast to prepare for4 ,thou hast    
faith1 and love1 and repentance1 and    
patience1 and all ,god's graces1 to get 
and to exercise daily1 and to increase4 
,thou hast thy accounts to prepare1 and 
assurance of salvation to obtain1 and   
death and judgment to prepare for4 ,what
 thinks thy heart of all this work8 ,put
 it off as lightly as thou wilt1 it is  
,god himself that hath laid it on thee1 
and it must be done in time1 or thou    
must be undone for ever6 ,and yet it    
must not be thy toil1 but thy delight3  
this is appointed thee for thy chiefest 
recreation4 ,look into the ,scripture   
and into thy heart1 and thou wilt find  
that all this is to be done4 ,and dost  
thou think in thy conscience1 that this 
is not greater business than thy gaudy  

dressings1 thy idle visits1 or thy      
needless sports8 which is more worthy of
 thy time8  ,direct4 ,,iii4 ,remember   
how gainful the redeeming of time is1   
and how exceeding comfortable in the    
review6 ,in merchandise1 or any trading1
 in husbandry1 or any gaining course1 we
 use to say of a man that hath grown    
rich by it1 that he hath made use of his
 time4 ,but when heaven1 and communion  
with ,god in the way1 and a life of holy
 strength and comfort1 and a death full 
of joy and hope is to be the gain1 how  
cheerfully should time be redeemed for  
these6 ,if it be pleasant for a man to  
find himself thrive and prosper in any  
rising or pleasing employment1 how      
pleasant must it be continually to us1  
to find that in redeeming time the work 
of ,god and our souls do prosper6 ,look 
back now on the time that is past1 and  
tell me which part is sweetest to thy   
thoughts8 ,however it be now1 ,i can    
tell thee1 at death1 it will be an      
unspeakable comfort1 to look back on a  

well-spent life2 and to be able to say  
in humble sincerity1 ,my time was not   
cast away on worldliness1 ambition1     
idleness1 or fleshly vanities or        
pleasures2 but spent in the sincere and 
laborious service of my ,god1 and making
 my calling and election sure1 and doing
 all the good to men's souls and bodies 
that ,i could do in the world3 it was   
entirely devoted to ,god and his church1
 and the good of others and my soul4    
,what a joy is it when1 going out of the
 world1 we can in our place and measure 
say with our blessed ,lord and pattern1 
,john xvii4 #d1 #e1 ,i have glorified   
thee on earth3 ,i have finished the work
 which thou gavest me to do3 and now1 ,o
 ,father1 glorify me with thyself4 ,or  
as ,paul1 #b ,tim iv4 #f-h1 ,i am now   
ready to be offered1 and the time of my 
departure is at hand4 ,i have fought a  
good fight1 ,i have finished my course1 
,i have kept the faith3 henceforth there
 is laid up for me a crown of           
righteousness1 which the ,lord1 the     

righteous ,judge1 shall give4 ,and1 #b  
,cor4 i4 #ab1 ,for our rejoicing is     
this1 the testimony of our conscience1  
that in simplicity and godly sincerity1 
not with fleshly wisdom1 we have had our
 conversation in the world4 ,it is a    
great comfort in sickness to be able to 
say with ,hezekiah1 ,isa4 xxxviii4 #c1  
,remember now1 ,o ,lord1 ,i beseech     
thee1 how ,i have walked before thee1 in
 truth and with a perfect heart1 and    
have done that which is good in thy     
sight4 ,oh6 time well spent is a        
precious cordial to a soul that is going
 to its final sentence1 and is making up
 its last and general accounts3 yea1 the
 reviews of it will be joyful in heaven3
 which is given1 though most freely by  
the covenant antecedently1 yet as a     
reward by our most righteous ,judge1    
when he comes to sentence men according 
to that covenant4  ,direct4 ,,iv4       
,consider on the contrary how sad the   
review of ill-spent time is1 and how you
 will wish you had spent it when it is  

gone4 ,hast thou now any comfort in     
looking back on thy despised hours8 ,i  
will not so far wrong thy understanding1
 as to question whether thou know that  
thou must die4 ,but thy sin alloweth me 
to ask thee1 whether at thy dying hour  
it will be any comfort to thee to       
remember thy pastimes8 ,and whether it  
will then better please thee1 to find   
upon thy account1 so many hours spent in
 doing good to others1 and so many in   
prayer1 and studying the ,scriptures and
 thy heart1 and in preparing for death  
and the life to come2 so many in thy    
calling obediently managed in order to  
eternity8 or to hear1 so many hours     
spent in idleness1 and so many in       
needless sports and plays1 hawking and  
hunting1 courting and wantonness2 and so
 many in gathering and providing for the
 flesh1 and so many in satisfying its   
greedy lusts8 ,which reckoning doth thy 
conscience think would be most          
comfortable to thee at the last8 ,i put 
it to thy own conscience1 if thou wert  

to die to-morrow1 how thou wouldst spend
 this present day8 ,wouldst thou spend  
it in idleness and vain pastimes8 ,or if
 thou wert to die this day1 where       
wouldst thou be found1 and about what   
exercises8 ,hadst thou rather death     
found thee in a play-house1 a           
gaming-house1 an alehouse1 in thy       
fleshly jollity and pleasure8 or in a   
holy walking with thy ,god1 and serious 
preparing for the life to come8 ,perhaps
 you will say1 that1 if you had but a   
day to live1 you would lay by the       
labours of your calling1 and yet that   
doth not prove them sinful4 ,but1 ,i    
answer1 there is a great difference     
between an evil1 and a small1           
unseasonable good4 ,if death found thee 
in thy honest calling1 holily managed1  
conscience would not trouble thee for it
 as a sin3 and if thou rather choose to 
die in prayer1 it is but to choose a    
greater duty in its season3 but sure    
thou wouldst be loth on another account 
to be found in thy time-wasting         

pleasures6 ,and conscience1 if thou have
 a conscience1 would make thee dread it 
as a sin4 ,thou wilt not wish at death  
that thou hadst never laboured in thy   
lawful calling1 though thou wouldst be  
found in a more seasonable work2 but    
thou wilt wish then1 if thou understand 
thyself1 that thou hadst never lost one 
minute's time1 and never known those    
sinful vanities and temptations which   
did occasion it4 ,o spend thy time as   
thou wouldst review it6  ,direct4 ,v4   
,go hear and mark how other men at death
 do set by time1 and how they wish then 
that they had spent it4 ,it is hardly   
possible for men in health1 especially  
in prosperity and security1 to imagine  
how precious time appeareth to an       
awakened1 dying man6 ,ask them then     
whether life be too long1 and men have  
any time to spare8 ,ask them then       
whether slugging or working1 playing or 
praying1 be the better spending of our  
time8 ,both good and bad1 saints and    
sensualists1 do use then to be high     

esteemers of time4 ,oh6 then what would 
an ungodly1 unprepared sinner give for  
some of the time which he used before as
 nothing worth6 ,then the most holy     
servants of ,christ are sensible how    
they sinned1 in losing any of their     
time6 ,oh6 then how earnestly do they   
wish1 that they had made much of every  
minute6 and they that did most for ,god 
and their souls1 that they had done much
 more6 ,now if they were to pray over   
their prayers again1 how earnestly would
 they beg6 and how much more good would 
they do1 if time and talents were       
restored6 ,i knew familiarly a most     
holy1 grave1 and reverend divine1 who   
was so affected with the words of a     
godly woman1 who at her death did often 
and vehemently cry out1 ,o call time    
again6 ,o call time again6 that the     
sense of it seemed to remain on his     
heart1 and appear in his praying1       
preaching1 and conversation to his      
death4 ,now you have time to cast away  
upon every nothing2 but then you will   

say with ,david1 ,psal4 lxxxix4 #dg1    
,remember how short my time is4 ,and as 
,hagar sat down and wept when her water 
was spent1 ,gen4 xxi4 #ae1 #af2 so then 
you will lament when time is gone1 or   
just at an end1 that you set no more by 
it while you had it6 ,o sleepy sinner6  
thy heart cannot now conceive how thou  
wilt set by time1 when thou hearest the 
physicians say1 ,you are a dead man6 and
 the divine say1 ,you must prepare now  
for another world6 ,when thy heart      
saith1 ,all my days are gone3 ,i must   
live on earth no more6 ,all my preparing
 time is at an end6 ,now what is undone 
must be undone for ever6 ,oh that thou  
hadst now but the esteem of time1 which 
thou wilt have then1 or immediately     
after6 ,then1 ,o pray for me1 that ,god 
will recover me and try me once again6  
,oh then how ,i would spend my time6    
,and is it not a most incongruous thing 
to see the same persons now idle and toy
 away their time1 and perhaps think that
 they do no harm1 who know that shortly 

they must cry to ,god1 ,oh for a little 
more time1 ,lord1 to do the great work  
that is yet undone2 a little more time  
to make sure of my salvation6 ,may not  
,god then tell you1 you had time till   
you knew not what to do with it4 ,you   
had so much time that you had many and  
many an hour to spare for idleness and  
vanity1 and that which you were not     
ashamed to call pastime4  ,direct4 ,,vi4
 ,remember also that when judgment      
comes1 ,god will call you to account1   
both for every hour of your mispent     
time1 and for all the good which you    
should have done in all that time1 and  
did it not4 ,if you must give account   
for every idle word1 then sure for every
 idle hour1 ,matt4 xii4 #cf4 ,and if we 
must be judged according to all the     
talents we have received1 and the       
improvement of them required of us1 then
 certainly for so precious a talent as  
our time1 ,matt4 xxv4 ,and how should   
that man spend his time that believeth  
he must give such account of all8 ,even 

to the most just and holy ,god1 who will
 judge all men according to their works2
 and cause them all to reap as they have
 sowed4 ,o spend your time as you would 
hear of it in judgment6  ,direct4 ,,vii4
 ,remember how much time you have lost  
already3 and therefore if you are not   
impenitent1 and insensible of your loss1
 it will provoke you to redeem with the 
greater diligence the remnant which     
mercy shall vouchsafe you4 ,how much    
lost you in childhood1 youth1 and riper 
age6 how much have you lost in          
ignorance6 how much in negligence6 how  
much in fleshly pleasure and vanity6 how
 much in worldliness1 and many other    
sins6 ,oh that you knew but what a loss 
it was1 if it had been but one year1 or 
week1 or day6 ,do you think you have    
spent your time as you should have done2
 and as beseemed those that had such    
work to do8 ,if not1 do you repent of   
it1 or do you not8 ,if you do not1 you  
have no hope to be forgiven4 ,if you do 
repent1 you will not sure go on to do   

the same4 ,who will believe that he     
repents of gaming1 revelling1 or other  
idle loss of time1 who doth so still    
while he professeth to repent8 ,he that 
hath lost the beginning of the day1 must
 go the faster in the end1 if he will   
perform so great a journey4 ,can you    
remember the hours and years that you   
have mispent1 in the follies of         
childhood1 and the vanities of          
inconsiderate youth1 and yet still      
trifle1 and not be provoked by penitent 
shame and fear1 to diligence8 ,have you 
not yet cast away enough of such a      
precious treasure1 but you will also    
vilify the little which remains8        
,direct4 ,,viii4 ,remember the swift and
 constant motion of your neglected time4
 ,what haste it makes6 and never stays6 
,that which was here while you spake the
 last word1 is gone before you can speak
 the next6 ,whatever you are doing1 or  
saying1 or thinking of1 it is passing on
 without delay6 ,it stayeth not while   
you sleep6 ,whether you remember1 and   

observe it1 and make use of it1 or not1 
it glides away6 ,it stayeth not your    
leisure6 ,it hasteth as fast while you  
play1 as while you work2 while you sin1 
as when you repent6 ,no monarch so      
potent as to command it a moment to     
attend his will6 ,we have no more       
,joshuas to stop the sun4 ,it is above  
the jurisdiction of the princes of the  
earth3 it will not hear them if they    
command or request it to delay its haste
 but the smallest moment6 ,crowns and   
kingdoms would be no price1 to hire it  
to loiter but while you draw another    
breath6 ,your lives are not like the    
clothes of the ,israelites in the       
wilderness1 that wax not old2 but like  
the provisions of the ,gibeonites1 worn 
and wasted while you are passing but a  
little way6 ,and is time so swift1 and  
you so slow8 ,will you stand still and  
see it pass away1 as if you had no use  
for it2 no work to do2 nor any account  
to give8  ,direct4 ,,ix4 ,consider also1
 how unrecoverable time is when it is   

past4 ,take it now1 or it is lost for   
ever4 ,all the men on earth1 with all   
their power1 and all their wit1 are not 
able to recall one minute that is gone6 
,all the riches in this world cannot    
redeem it1 by reversing one of those    
hours or moments1 which you so          
prodigally cast away for nothing4 ,if   
you would cry and call after it till you
 tear your hearts1 it will not return4  
,many a thousand have tried this by sad 
experience1 and have cried out too late1
 ,oh that we had now that time again    
which we made so light of6 ,but none of 
them did ever attain their wish6 ,no    
more will you4 ,take it therefore while 
you have it4 ,it is now as liberal to   
the poorest beggar as to the greatest   
prince6 ,time is as much yours as his4  
,though in your youth and folly you     
spend as out of the full heap1 as if    
time would never have an end1 you shall 
find it is not like the widow's oil1 or 
the loaves and fishes1 multiplied by a  
miracle2 but the hour is at hand1 when  

you will wish you had gathered the      
fragments and the smallest crumbs1 that 
nothing of so precious a commodity had  
been lost2 even the little minutes1     
which you thought you might neglect and 
be no losers4 ,try whether you can stop 
the present moment1 or recall that which
 is gone by already1 before you vilify  
or loiter away any more2 lest you repent
 too late4  ,direct4 ,x4 ,think also how
 exceeding little time thou hast1 and   
how near thou alway standest to         
eternity4#bha ,job vii4 #a1 ,is there   
not an appointed time to man upon earth8
 ,are not his days also like the days of
 an hireling8 ,job xiv4 #a1 #b1 ,man    
that is born of a woman is of few days  
and full of trouble3 he cometh forth    
like a flower1 and is cut down3 he      
fleeth also as a shadow and continueth  
not4 ,job ix4 #be1 #bf1 ,now my days are
 swifter than a post3 they flee away3   
they see no good3 they are passed away  
as the swift ships1 as the eagle that   
hasteth to the prey4 ,oh1 what is this  

inch of hasty time6 ,how quickly will it
 all be gone6 ,look back on all the time
 that is past3 if thou have lived       
threescore or fourscore years1 what is  
it now8 ,doth it not seem as yesterday  
since thou wast a child8 ,do not days   
and nights wheel on apace8 ,o man6 how  
short is thy abode on earth6 ,how small 
a time will leave thee in eternity6     
,what a small and hasty moment will     
bring thee to the state in which thou   
must remain for ever6 ,every night is as
 the death or end of one of the few that
 are here alloted thee4 ,how little a   
while is it till thy mortal             
sickness6--till thou must lie under     
languishing decays and pain6--till thy  
vital powers shall give up their office1
 and thy pulse shall cease1 and thy soul
 shall take its silent1 undiscerned     
flight1 and leave thy body to be hid in 
darkness1 and carried by thy friends to 
the common earth6 ,how short a time is  
it betwixt this and the digging of thy  
grave6--betwixt thy pleasures in the    

flesh1 and thy sad farewell1 when thou  
must say of all thy pleasures1 ,they are
 gone6--betwixt thy cares and businesses
 for this world1 and thy entrance into  
another world1 where all these vanities 
are of no esteem6 ,how short is the time
 between thy sin1 and thy account in    
judgment6--between the pleasure and the 
pain6--and between the patient holiness 
of the godly1 and their full reward of  
endless joys6 ,and can you spare any    
part of so short a life8 ,hath ,god     
allotted you so little time1 and can you
 spare the devil any of that little8 ,is
 it not all little enough for so great a
 work1 as is necessary to your safe and 
comfortable death8 ,o remember1 when    
sloth or pleasure would have any1 how   
little you have in all6--and out of how 
small a stock you spend6--how little you
 have for the one thing necessary6--the 
providing for eternal life6--and how    
unseasonable it is to be playing away   
time1 so near the entrance into the     
endless world6  ,direct4 ,,xi4 ,remember

 also how uncertain that little time is1
 which you must have4 ,as you know it   
will be short1 so you know not how      
short4 ,you never yet saw the day or    
hour1 in which you were sure to see     
another4 ,and is it a thing becoming the
 reason of a man1 to slug or cast away  
that day or hour1 which for aught he    
knows may be his last8 ,you think that  
though you are not certain1 yet you are 
likely to have more3 but nothing that is
 hazardous should be admitted in a      
business of such moment4 ,yea1 when the 
longest life is short2 and when so frail
 a body1 liable to so many hundred      
maladies and casualties1 and so sinful a
 soul1 do make it probable1 as well as  
possible1 that the thread of thy life   
should be cut off ere long1 even much   
before thy natural period2 when so many 
score at younger years do come to the   
grave1 for one that arriveth at the     
ripeness of old age2 is not then the    
uncertainty of thy time a great         
aggravation of the sinfulness of thy not

 redeeming it8 ,if you were sure you had
 but one year to live1 it would perhaps 
make you so wise1 as to see that you had
 no time to spare4 ,and yet do you waste
 it1 when you know not that you shall   
live another day8 ,many a one is this   
week trifling away their time1 who will 
be dead the next week2 who yet would    
have spent it better if they had thought
 but to have died the next year4 ,o man6
 what if death come before thou hast    
made thy necessary preparation8 ,where  
art thou then8 ,when time is uncertain  
as well as short1 hast thou not work    
enough of weight to spend it on8 ,if    
,christ had set thee to attend and      
follow him in greatest holiness a       
thousand years1 shouldst thou not have  
gladly done it8 ,and yet canst thou not 
hold out for so short a life8 ,canst    
thou not watch with him one hour8 ,he   
himself was provoked by the nearness of 
his death1 to a speedy despatch of the  
works of his life4 ,and should not we8  
,matt4 xxvi4 #ah1 ,he sendeth to prepare

 his last communion-feast with his      
disciples1 thus3 ,my time is at hand3 ,i
 will keep the passover at thy house    
with my disciples4 ,and ,luke xxii4 #ae1
 ,with desire have ,i desired to eat    
this passover with you before ,i suffer4
 ,so should you rather say1 ,my time is 
short2 my death is at hand2 and         
therefore it concerneth me to live in   
the knowledge and communion of ,god1    
before ,i go hence into his presence2   
especially when1 as ,eccles4 ix4 #ab1   
,man knoweth not his time4 ,many        
thousands would have done better in     
their preparations1 if they had known   
the period of their time4 ,matt4 xxiv4  
#dc1 ,but know this1 that if the good   
man of the house had known in what watch
 the thief would come1 he would have    
watched1 and would not have suffered his
 house to be broken up3 therefore be ye 
also ready2 for in such an hour as ye   
think not1 the ,son of man cometh4 ,mark
 xiii4 #cc1 ,take ye heed1 watch and    
pray2 for ye know not when the time is4 

,direct4 ,,xii4 ,never forget what      
attendance thou hast whilst thou art    
idling or sinning away thy time2 how the
 patience and mercy of ,god are staying 
for thee2 and how sun and moon and all  
the creatures are all the while         
attending on thee4 ,and must ,god stand 
by1 while thou art yet a little longer  
abusing and offending him8 ,must ,god   
stay till thy cards1 and dice1 and      
pride1 and worldly1 unnecessary cares   
will dismiss thee1 and spare thee for   
his service8 ,must he wait on the devil1
 the world1 and the flesh1 to take their
 leavings1 and stay till they have done 
with thee8 ,canst thou marvel if he make
 thee pay for this8 if he turn away1 and
 leave thee to spend thy time in as much
 vanity and idleness as thou desirest8  
,must ,god and all his creatures wait on
 a careless sinner1 while he is at his  
fleshly pleasures8 ,must life and time  
be continued to him1 while he is doing  
nothing that is worthy of his life and  
time8 ,the long-suffering of ,god did   

wait on the disobedient in the days of  
,noah1 #a ,pet4 iii4 #bj2 but how dear  
did they pay for the contempt of this   
forbearance6  ,direct4 ,,xiii4 ,consider
 soberly of the ends for which thy life 
and time are given thee by ,god4 ,god   
made not such a creature as man for     
nothing2 he never gave thee an hour's   
time for nothing4 ,the life and time of 
brutes and plants are given them to be  
serviceable to thee2 but what is thine  
for8 ,dost thou think in thy conscience 
that any of thy time is given thee in   
vain8 ,when thou art slugging1 or       
idling1 or playing it away1 dost thou   
think in thy conscience that thou art   
wisely and honestly answering the ends  
of thy creation1 and redemption1 and    
hourly preservation8 ,dost thou think   
that ,god is so unwise1 or disregardful 
of thy time and thee1 as to give thee   
more than thou hast need of8 ,thou wilt 
blame thy tailor if he cut out more     
cloth than will make thy garments meet  
for thee1 and agreeable to thy use3 and 

thou wilt blame thy shoemaker1 if he    
make thy shoes too big for thee3 and    
dost thou think that ,god is so lavish  
of time1 or so unskilful in his works of
 providence1 as to cut thee out more    
time1 than the work which he hath cut   
thee out requireth8 ,he that will call  
thee to a reckoning for all1 hath       
certainly given thee none in vain4 ,if  
thou canst find an hour that thou hast  
nothing to do with1 and must give no    
account for1 let that be the hour of thy
 pastime4 ,but if thou knewest thy need1
 thy danger1 thy hopes1 and thy work1   
thou wouldst never dream of having time 
to spare4 ,for my own part1 ,i must tell
 thee1 if thou have time to spare1 thy  
case is very much different from mine4  
,it is the daily trouble and burden of  
my mind1 to see how slowly my work goes 
on1 and how hastily my time2 and how    
much ,i am like to leave undone which ,i
 would fain despatch6 ,how great and    
important businesses are to be done1 and
 how short that life is like to be1 in  

which they must be done1 if ever6       
,methinks if every day were as long as  
ten1 it were not too long for the work  
which is every day before me1 though not
 incumbent on me as my present duty1    
7for ,god requireth not                 
impossibilities17 yet exceeding         
desirable to be done4 ,it is the work   
that makes the time a mercy2 the time is
 for the work4 ,if my work were done1   
which the good of the church and my soul
 requireth1 what cause had ,i to be glad
 of the ending of my time1 and to say   
with ,simeon1 ,lord1 now lettest thou   
thy servant depart in peace4 ,remember  
then that ,god never gave thee one      
minute to spend in vain2 but thy very   
ease1 and rest1 and recreations must be 
but such and so much as fit thee for thy
 work2 and as help it on1 and do not    
hinder it4 ,he redeemed and preserveth  
us1 that we might serve him in holiness 
and righteousness before him all the    
days of our lives1 ,luke i4 #gd1 #ge4   
,direct4 ,,xiv4 ,remember still1 that   

the time of this short1 uncertain life  
is all that ever you shall have1 for    
your preparation for your endless life4 
,when this is spent1 whether well or    
ill1 you shall have no more4 ,god will  
not try those with another life on      
earth1 that have cast away and mispent  
this4#bhb ,there is no returning hither 
from the dead1 to mend that which here  
you did amiss4 ,what good you will do1  
must now be done2 and what grace you    
would get1 must now be got2 and what    
preparation for eternity you will ever  
make1 must now be made6 #b ,cor4 vi4 #b1
 ,behold1 now is the accepted time6     
,behold1 now is the day of salvation4   
,heb4 iii4 #g1 #ac1 ,wherefore1 as the  
,holy ,ghost saith1 ,to-day if you will 
hear his voice1 harden not your hearts4 
,but exhort one another daily1 while it 
is called to-day1 lest any of you be    
hardened by the deceitfulness of sin4   
,have you but one life here to live1 and
 will you lose that one1 or any part of 
it8 ,your time is already measured out3 

the glass is turned upon you4 ,rev4 x4  
#e1 #f1 ,and the angel--lifted up his   
hand to heaven1 and sware by him that   
liveth for ever and ever1 that time     
should be no longer4 ,therefore whatever
 thy hand findeth to do1 do it with thy 
might2 for there is no work1 nor device1
 nor knowledge1 nor wisdom in the grave 
whither thou goest1 ,eccles4 ix4 #aj4   
,what then remaineth1 but that the time 
being short1 and the fashion of these   
things passing away1 you use the world  
as if you used it not1 and redeem this  
time for your eternal happiness1 #a     
,cor4 vii4 #bi4  ,direct4 ,,xv4         
,remember still that sin and ,satan will
 lose no time2 and therefore it         
concerneth you to lose none4 ,the devil 
your adversary goeth about like a       
roaring lion1 seeking whom he may       
devour1 #a ,pet4 v4 #h4 ,be sober       
therefore and vigilant to resist him1   
ver4 #g1 #i4 ,if he be busy1 and you be 
idle1 if he be at work in spreading his 
nets1 and laying his snares for you1 and

 you be at play and do not mind him1 it 
is easy to foretell you what will be the
 issue4 ,if your enemies be fighting1   
while you sit still or sleep1 it is easy
 to prognosticate who will have the     
victory4 ,the weeds of corruption are   
continually growing2 sin1 like a        
constant spring1 is still running2 the  
world is still enticing2 and the flesh  
is still inclining to its prohibited    
delights4 ,none of these enemies will   
make a truce or a cessation with you1 to
 sit as long as you sit still4 ,so far  
are they from forbearing you1 while you 
are idle1 or gratifying the flesh1 that 
even this is the fruit and evidence of  
their industry and success4 ,lose no    
time then1 and admit of no interruptions
 of your work1 till you can persuade    
your enemies to do the like4  ,direct4  
,,xvi4 ,consider what a senseless       
contradiction it is of you1 to over-love
 your lives1 and yet to cast away your  
time4 ,what is your time but the        
duration of your lives8 ,you are loth to

 die1 and loth your time should be at an
 end2 and yet you can as prodigally cast
 it away1 as if you were weary of it1 or
 longed to be rid of it4 ,is it only the
 last hours that you are loth to lose8  
,are not the middle parts as precious1  
and to be spared and improved8 ,or is it
 only to have time1 and not to use it1  
that you desire8 ,no means are good for 
any thing1 but to further the attainment
 of the end3 it is not good to you1 if  
it do you no good4 ,to have food or     
raiment without any use of them1 is as  
bad as not to have them4 ,if you saw a  
man tremble with fear lest his purse be 
taken from him1 and yet take out his    
money himself1 and cast it away1 or give
 it all for a straw or feather1 what    
would you think of that man's wit8 ,and 
do not you do the like and worse1 when  
you are afraid lest death should end    
your time1 and yet you yourselves will  
idle it away1 and play it away1 and give
 it for a little worldly pelf8 ,but ,i  
know how it is with you3 it is for the  

present pleasure of the flesh1 and for  
the sweetness of life itself1 that you  
value life1 and are so loth to die1 and 
not for any higher ends3 but this is to 
be brutish1 and to unman yourselves1 and
 simply to vilify your lives1 while you 
idolize them4 ,such mad contradictions  
sin infers4 ,you make your life your    
ultimate end1 and desire to live but for
 life itself1 or the pleasures of life1 
and so you make it instead of ,god and  
heaven1 which should be intended as your
 proper end3 and yet while you refer it 
not to these higher ends1 and use it but
 for the present pleasure1 you vilify   
yourselves and it1 as if man did differ 
from a dog or other brute1 but in some  
poor degree of present pleasure4        
,direct4 ,,xvii4 ,consider that in your 
loss of time1 you lose all the mercies  
of that time4 ,for time is pregnant with
 great1 invaluable mercies4 ,it is the  
cabinet that containeth the jewels4 ,if 
you throw away the purse1 you throw away
 the money that is in it4 ,o what might 

you get in those precious hours which   
you cast away6 ,how much better a       
treasure than money might you win6 ,how 
much sweeter a pleasure than all your   
games and sports might you enjoy6 ,you  
might be soliciting ,god for life       
eternal4 ,you might be using and        
increasing grace4 ,you might be viewing 
by faith the blessed place and company  
in which you may abide for ever4 ,all   
this1 and more1 you are losing while you
 are losing time4 ,you choose as a      
pleasure that heavy curse1 ,lev4 xxvi4  
#bj1 ,your strength shall be spent in   
vain4 ,why do you not also take it for a
 pleasure1 to cast away your gold or    
health8 ,i tell you1 a very little time 
is worth a great deal of gold and       
silver4 ,you cast away a more precious  
commodity4  ,direct4 ,,xviii4 ,think    
seriously how ,christ1 and his apostles1
 and holiest servants in all ages spent 
their time4 ,they spent it in praying1  
and preaching1 and holy conference1 and 
in doing good1 and in the works of their

 outward callings in subserviency to    
these3 but not in cards1 or dice1 or    
dancing1 or stage-plays1 or pampering   
the flesh1 nor in the pursuit of the    
profits and honours of the world4 ,i    
read where ,christ was all night in     
praying1 ,luke vi4 #ab1 but not where he
 spent an hour in playing4 ,i know you  
will say1 that you expect not to reach  
their degree of holiness4 ,but let me   
remember you1 that he is not sincere    
that desireth not to be perfect4 ,and   
that he is graceless1 who wilfully      
keepeth any beloved sin1 which he had   
not rather be delivered from2 and that  
wilfully refuseth any duty1 and had not 
rather perform it as he ought4 ,and that
 you are the more needy1 though ,christ1
 and his apostles1 and servants1 were   
the more holy4 ,and that the poor have  
more need to beg1 and work1 and be      
sparing of what they have1 than the     
rich4 ,and therefore1 if ,christ and his
 holiest servants were sparing of their 
time1 and spent it in works of holiness 

and obedience1 have not you greater need
 to do so than they8 ,have not you more 
need to pray1 and learn ,god's word1 and
 prepare for death1 than ,christ and his
 apostles8 ,are you not more behindhand1
 as having lost much time8 ,let your    
wants instruct you4  ,direct4 ,,xix4    
,forget not that a spending time may    
come1 when you will think all too       
little1 that now you can provide1 by the
 most diligent redeeming of your time4  
,if a garrison expect a siege1 so sharp 
and long as will spend up their         
provisions1 they will prepare           
accordingly1 that they perish not by    
famine4 ,temptations may be stronger1   
and then you will find that you should  
now have gathered strength to overcome  
them1 and have bestirred you in the     
getting day1 that you might be able to  
stand in the evil day1 ,eph4 vi4 #ac4   
,it is those that now loiter and lose   
their time1 and gather not knowledge and
 strength of grace1 who fall in trial3  
when sufferings for righteousness' sake1

 shall be as a siege to you1 and when   
poverty1 wrongs1 provocations1 sickness1
 and the face of death1 shall be as a   
siege to you1 then you will find all    
your faith1 and hope1 and love1 and     
comfort to be too little2 and then you  
will wish that you had now bestirred    
you1 and laid in better provision1 and  
laid up a good foundation or treasure in
 store for the time to come1 #a ,tim4   
vi4 #ai4  ,direct4 ,,xx4 ,lastly1 forget
 not how time is esteemed by the damned1
 whose time and hope are gone for ever2 
and how thou wilt value it thyself if   
thou sin thy soul into that woeful      
state4 ,what thinkest thou would those  
miserable creatures now give 7if they   
had it7 but for one day's time1 upon    
those terms of mercy which thou dost now
 enjoy it8#bhc ,would they sleep it     
away1 or be at their games and          
merriments1 while ,god is offering them 
,christ and grace8 ,dost thou think they
 set not a higher price on time and     
mercy1 than sinners upon earth8 ,doth it

 not tear their very hearts for ever1 to
 think how madly they consumed their    
lives1 and wasted the only time that was
 given them to prepare for their        
salvation8 ,do those in hell now think  
them wise1 that are idling or playing   
away their time on earth8 ,oh no6 ,their
 feeling and experience sufficiently    
confuteth all that time-wasters now     
plead for their sottish prodigality4 ,i 
do not believe that thou canst at once  
believe the word of ,god1 concerning the
 state of damned souls1 and yet believe 
that thy idle and vain expense of time1 
would not vex thy conscience1 and make  
thee even rage against thyself1 if ever 
sin should bring thee thither6 ,o then  
thou wouldst see1 that thou hadst       
greater matters to have spent thy time  
in1 and that it deserved a higher       
estimation and improvement4 ,o man6     
beseech the ,lord to prevent such a     
conviction1 and give thee a heart to    
prize thy time before it is gone2 and to
 know the worth of it1 before thou know 

the want of it4              ,tit4 #b4  
,directions contemplative for redeeming 
,opportunity4  ,opportunity or season is
 the flower of time4 ,all time is       
precious2 but the season is most        
precious4 ,the present time is the      
season to works of present necessity3   
and for others1 they have all their     
particular seasons1 which must not be   
let slip4#bhd  ,direct4 ,i4 ,remember   
that it is the great difference between 
the happy saint and the unhappy world1  
that one is wise in time1 and the other 
is wise too late4 ,the godly know while 
knowledge will do good3 the wicked know 
when knowledge will but torment them4   
,all those that you see now so          
exceedingly contrary in their judgment  
to the godly1 will be of the very same  
opinion shortly1 when it will do them no
 good4 ,bear with their difference and  
contradiction1 for it will be but a very
 little while4 ,there is not one man    
that now is the furious enemy of        
holiness1 but will confess ere long that

 holiness was best4 ,do they now despise
 it as tedious1 fantastical hypocrisy8  
,they will shortly know that it was but 
the cure of a distracted mind1 and the  
necessary duty to ,god1 which religion  
and right reason do command4 ,do they   
now say of sin1 ,what harm is in it8    
,they will shortly know that it is the  
poison of the soul1 and worse than any  
misery or death4 ,they will think more  
highly of the worth of ,christ1 of the  
necessity of all possible diligence for 
our souls1 of the preciousness of time1 
of the wisdom of the godly1 of the      
excellencies of heaven1 and of the word 
of ,god and all holy means1 than any of 
those do that are now reproached by     
them1 for being of this mind4 ,but what 
the better will they be for this8 ,no   
more than ,adam for knowing good and    
evil4 ,no more than it will profit a man
 when he is dead1 to know of what       
disease he died4 ,no more than it will  
profit a man to know what is poison1    
when he hath taken it1 and is past      

remedy4 ,the thief will be wise at the  
gallows2 and the spendthrift prodigal   
when all is gone4 ,but they that will be
 safe and happy1 must be wise in time4  
,the godly know the worth of heaven1    
before it is lost2 and the misery of    
damnation1 before they feel it2 and the 
necessity of a ,saviour1 while he is    
willing to be a ,saviour to them2 and   
the evil of sin1 before it hath undone  
them2 and the preciousness of time1     
before it is gone2 and the worth of     
mercy1 while mercy may be had2 and the  
need of praying1 while praying may      
prevail4 ,they sleep not till the door  
is shut1 and then knock and cry1 ,lord1 
open to us1 as the foolish ones1 ,matt4 
xxv4 ,they are not like the miserable   
world1 that will not believe1 till they 
come where devils believe and tremble2  
nor repent1 till torment force them to  
repent4 ,as ever you would escape the   
dear-bought experience of fools1 be wise
 in time2 and leave not conscience to   
answer all your cries1 and moans1 and   

fruitless wishes1 with this doleful     
peal1 ,too late6 too late6 ,do but know 
now by an effectual faith1 what wicked  
men will know by feeling and experience1
 when it is too late1 and you shall not 
perish4 ,do but live now as those       
enemies of holiness will wish that they 
had lived when it is too late1 and you  
will be happy4 ,now ,god may be found3  
,seek the ,lord while he may be found1  
and call upon him while he is near4 ,let
 the wicked forsake his way1 and the    
unrighteous man his thoughts1 and let   
him return unto the ,lord1 and he will  
have mercy upon him1 and to our ,god1   
for he will abundantly pardon1 ,isa4 lv4
 #f1 #g4 ,read but the doleful          
lamentation of ,christ over ,jerusalem1 
,luke xix4 #da1 #db2 and then bethink   
you1 what it is to neglect the season of
 mercy and salvation3 ,he beheld the    
city and wept over it1 saying1 ,if thou 
hadst known1 even thou1 at least in this
 thy day1 the things which belong unto  
thy peace6 ,but now they are hidden from

 thine eyes6  ,direct4 ,,ii4 ,remember  
that the neglecting of the season is the
 frustrating and destroying of the work4
 ,when the season is past1 the work     
cannot be done4 ,if you sow not in the  
time of sowing1 it will be in vain at   
another time4 ,if you reap not1 and     
gather not in harvest1 it will be too   
late in winter to hope for fruit4 ,if   
you stay till the tide is gone1 or take 
not the wind that fits your turn1 it may
 be in vain to attempt your voyage4 ,all
 works cannot be done at all times3     
,christ himself saith1 ,i must work     
while it is day3 the night cometh when  
no man can work1 ,john ix4 #d4 ,say not 
then1 ,the next day may serve the turn3 
the next day is for another work2 and   
you must do both4  ,direct4 ,,iii4      
,consider that if the work should not be
 impossible1 yet it will be difficult   
out of season2 when in its season it    
might be done with ease4 ,how easily may
 you swim with the tide2 and sail with  
the wind2 and form the iron if you      

hammer it while it is hot6 ,how easily  
may many a disease be cured1 if it be   
taken in time1 which afterwards is      
uncurable6 ,how easily may you bend a   
tender twig1 and pluck up a plant1 which
 will neither be plucked up nor bended  
when it is grown up to be a tree6 ,when 
you complain of difficulties in         
religion1 bethink you whether your loss 
of the fittest season1 and acquainting  
yourselves no sooner with ,god1 be not  
the cause8  ,direct4 ,,iv4 ,consider    
that your work out of season is not so  
good or acceptable1 if you could do     
it4#bhe ,every thing is beautiful in its
 season1 ,eccles4 iii4 #aa4 ,to speak a 
word in season to the weary1 is the     
skill of the faithful messengers of     
peace1 ,isa4 #a4 #d4 ,when out of season
 good may be turned into evil4 ,who will
 thank you for giving physic1 or food1  
or clothing to the dead8 or pitying the 
poor when it is too late8 ,in time all  
this may be accepted4  ,direct4 ,v4     
,remember that if thou omit the season1 

thou art left to uncertainties both for 
time1 and means1 and grace4 ,lose this  
time1 and for aught thou knowest thou   
losest all4 ,or if thou have time1 it   
may be curst with barrenness1 and never 
more may fruit grow on it4 ,preachers   
may be taken from thee2 and gracious    
company may be taken from thee3 helps   
and means may be turned into            
hinderances1 and opposition1 and strong 
temptations3 and then you will find what
 it was to neglect the season6 ,or if   
you have the continuance of all helps   
and means1 how know you that ,god will  
set in by his grace1 and bless them to  
you1 and move your hearts8 ,he may      
resolve that if you resist him now1 his 
,spirit shall strive with you no more4  
,if while it is called to-day1 you will 
harden your hearts1 he may resolve to   
leave you to the hardness of ,pharaoh1  
and to get himself a name upon you1 and 
use you as vessels of wrath1 prepared by
 your neglect and obstinacy for         
destruction4  ,direct4 ,,vi4 ,bethink   

you how all the creatures keep their    
proper seasons1 in the service which    
,god hath appointed them for you4#bhf   
,the sun riseth and setteth in its      
season1 and keepeth its diary and annual
 course1 and misseth not a minute4 ,so  
do the celestial motions4 ,you have day 
and night1 and seed-time and harvest1   
summer and winter1 spring and fall1 and 
all exactly in their seasons4 ,yea1 the 
stork in the heavens knoweth her        
appointed time1 and the turtle1 and the 
crane1 and the swallow observe the time 
of their coming3 but my people know not 
the judgment of the ,lord1 ,jer4 viii4  
#g4 ,shall only man neglect his season8 
,direct4 ,,vii4 ,consider how you know  
and observe the season for your worldly 
labours1 and should you not much more do
 so in greater things8 ,you will not    
plough when you should reap2 nor do the 
work of the summer in the winter4 ,you  
will not lie in bed all day1 and go     
about your business in the night4 ,you  
will be inquisitive1 that you may be    

skilful in the seasons1 for your benefit
 or safety in the world2 and should you 
not much more be so for a better world8 
,o ye hypocrites6 ye can discern the    
face of the sky1 but can ye not discern 
the signs of the times8 ,matt4 xvi4 #c4 
,as at harvest you look for the fruit of
 your land1 so doth ,god in season      
expect fruit from you1 ,mark xii4 #b2   
,luke xx4 #aj4 ,the godly are like a    
tree that is planted by the river's     
side1 which bringeth forth its fruit in 
season1 ,psal4 i4 #c4 ,shall worldlings 
know their season1 and shall not we8    
,direct4 ,,viii4 ,consider how vigilant 
the wicked are to know and take their   
season to do evil4 ,and how much more   
should we be so in doing good6 ,seducers
 will take the opportunity to deceive4  
,the thief and the adulterer will take  
the season of secrecy and darkness4 ,the
 ambitious and covetous will take the   
season for profit and preferment4 ,the  
malicious watch their seasons of        
revenge4 ,and have we not more need and 

more encouragement than they8 ,is it    
time for them to be building their own  
houses1 and growing great by            
covetousness and oppression1 and is it  
not time for you to be honouring ,god1  
and providing for endless life8#bhg     
,they cannot sleep unless they do evil1 
,prov4 iv4 #af2 and can you sleep       
securely while your time passeth away1  
and your work is undone8  ,direct4 ,,ix4
 ,remember that the devil watcheth the  
season of temptation to destroy you4 ,he
 prevaileth much by taking the time2    
when he seeth you disarmed1 forgetting  
,god1 in secure prosperity1 fittest to  
hearken to his temptations4 ,the same   
temptations out of season might not     
prevail4 ,and will you let your enemy   
outdo you8  ,direct4 ,x4 ,consider how  
earnest you are with ,god in your       
necessities and distress1 not only to   
relieve and help you1 but to do it      
speedily and in season4#bhh ,you would  
rather have him prevent the season1 than
 to let it pass4 ,you are impatient till

 deliverance come1 and can hardly stay  
the time till it be ripe4 ,when you are 
in pain and sickness1 you would be      
delivered speedily3 you are ready to    
cry1 ,how long1 ,lord1 how long8#bhi    
,and as ,david1 ,the time1 yea1 the set 
time is come1 ,psal4 cii4 #ac4 ,make no 
longer tarrying1 ,o my ,god6 ,psal4 xl4 
#ag4 ,it would not satisfy you if ,god  
should say1 ,i will ease you of your    
pain the next year4 ,why then should you
 neglect the time of duty1 and use so   
many delays with ,god8 ,he giveth you   
all your mercies in their season2 why   
then do you not in season give up       
yourselves to his love and service8 when
 you have his promise1 that you shall   
reap in due season if you do not faint1 
,gal4 vi4 #i4             ,tit4 #c4     
,directions practical for redeeming     
,time4  ,direct4 ,i4 ,the first point in
 the art of redeeming time1 is1 to      
despatch first with greatest care and   
diligence the greatest works of absolute
 necessity1 which must be done1 or else 

we are undone for ever4 ,first see that 
the great work of a sound conversion or 
sanctification be certainly wrought     
within you4 ,make sure of your saving   
interest in ,christ3 get proof of your  
adoption and peace with ,god1 and right 
to everlasting life4 ,be able to prove  
to your consciences from the word of    
,god1 and from your regenerate1 heavenly
 hearts and lives1 that your souls are  
justified and safe1 and may comfortably 
receive the news of death1 whenever it  
shall be sent to call you hence4 ,and   
then1 when you have done but so much of 
your work1 you will incur no such loss  
of time1 as will prove the loss of your 
souls or happiness4 ,though still there 
is much more work to do1 for yourselves 
and others1 yet when this much is       
soundly done1 you have secured the main4
 ,if you lose the time in which you     
should be renewed by the ,spirit of     
,christ1 and in which you should lay up 
your treasure in heaven1 you are lost   
for ever4 ,be sure therefore that you   

look first to this3 and then if you lose
 but the time in which you might have   
grown rich or got preferment1 your loss 
is tolerable2 you know the worst of it2 
you may see to the end of it4 ,yea1 if  
you lose the time in which you should   
increase in holiness1 and edify others1 
the loss is grievous2 but yet it will   
not lose you heaven4 ,therefore1 as     
,solomon directeth the husbandman1      
,prepare thy work without and make it   
fit for thyself in the field2 and       
afterwards build thine house1 ,prov4    
xxiv4 #bg2 so ,i advise you1 to see     
first that the necessary work be done2  
when that is done1 and well done1 you   
may go quietly and cheerfully about the 
rest3 ,seek first the kingdom of ,god   
and his righteousness2 oh what a deal is
 done when this is done6  ,direct4 ,,ii4
 ,learn to understand well the degrees  
of duties1 which is the greater and     
which the less1 that when two seem to   
require your time at once1 you may know 
which of them to prefer4 ,not only to   

know which is simply and in itself the  
greatest1 but which is the greatest for 
you1 and at that season1 and as         
considered in all the circumstances4 ,a 
great part of the art of redeeming time1
 consisteth in the wise discerning and  
performing of this2 to give precedency  
to the greatest duty4 ,he loseth his    
time1 who is getting a penny when he    
might get a pound2 who is visiting his  
neighbour1 when he should be attending  
his prince2 who is weeding his garden1  
when he should be quenching a fire in   
his house1 though he be doing that which
 in itself is good4 ,so is he losing his
 time1 who is preferring his body before
 his soul2 or man before ,god2 or       
indifferent things before necessary2 or 
private duties before public2 or less   
edifying before the more edifying2 or   
sacrifice before necessary mercy4 ,the  
order of good works ,i have showed you  
before1 chap4 iii4 direct4 x4 which you 
may peruse4  ,direct4 ,,iii4 ,be        
acquainted with the season of every     

duty1 and the duty of each season2 and  
take them in their time4 ,and thus one  
duty will help on another2 whereas      
misplacing them and disordering them1   
sets them one against another1 and takes
 up your time with distracting          
difficulties1 and loseth you in         
confusion4 ,as he that takes the morning
 hour for prayer1 or the fittest vacant 
hour1 shall do it quietly1 without the  
disturbance of his other affairs2 when  
if the season be omitted1 you shall     
scarce at all perform it1 or almost as  
ill as if you did it not at all3 so is  
it in point of conscience1 reproof1     
reading1 hearing1 meditating1 and every 
duty4 ,a wise and well-skilled christian
 should bring his matters into such     
order1 that every ordinary duty should  
know his place1 and all should be as the
 links of one chain which draw on one   
another2 or as the parts of a clock or  
other engine1 which must be all         
conjunct1 and each right placed4 ,a     
workman that hath all his tools on a    

heap or out of place1 spends much of the
 day in which he should be working in   
looking for his tools2 when he that     
knoweth the place of every one1 can     
presently take it1 and lose no time4 ,if
 my books be thrown together on a heap1 
,i may spend half the day in looking for
 them when ,i should use them2 but if   
they be set in order1 and ,i know their 
places1 it spares me that time4 ,so is  
it in the right timing of our duties4   
,direct4 ,,iv4 ,live continually as     
under the government of ,god2 and keep  
conscience tender1 and in the           
performance of its office2 and always be
 ready to render an account to ,god and 
conscience of what you do4 ,if you live 
as under the government of ,god1 you    
will be still doing his work2 you will  
be remembering his judgment2 you will be
 trying your work whether it be such as 
he approveth3 this will keep you from   
all time-wasting vanities4 ,if you keep 
conscience tender1 it will presently    
check and reprehend you for your sin2   

and when you lose but a minute of time1 
it will tell you of the loss3 whereas a 
seared conscience is past feeling1 and  
will give you over to lasciviousness1   
,eph4 iv4 #ai2 #a ,tim4 iv4 #b2 and will
 make but a jest at the loss of time2 or
 at least will not effectually tell you 
either of the sin or loss4 ,if you keep 
conscience to its office1 it will ask   
you frequently1 what you are doing8 and 
try your works2 it will take account of 
time when it is spent1 and ask you1 what
 have you been doing8 and how you have  
spent every day and hour8 ,and 7as      
,seneca could say7 ,he will be the more 
careful what he doth1 and how he spends 
the day1 who looks to be called to a    
reckoning for it every night4 ,this will
 make the foreseen day of judgment have 
such a continual awe upon you1 as if you
 were presently going to it2 while      
conscience1 with respect to it1 is      
continually forejudging you4 ,whereas   
they that have silenced or discarded    
conscience1 are like school-boys that   

bolt their master out of doors1 who do  
it with a design to spend the time in   
play1 which they should have spent in   
learning3 but the after-reckoning pays  
for all4  ,sidenote3 ,rules to know what
 time must be spent in4  ,here1 for the 
further direction of your consciences1  
,i shall lay you down a few rules1 for  
the right spending of your time4 #a4    
,spend it in nothing 7as a deliberate   
moral act7 which is not truly1 directly1
 or remotely an act of obedience to some
 law of ,god4 7,of mere natural acts1   
which are no objects of moral choice1 ,i
 speak not47 #b4 ,spend it in nothing   
which you know must be repented of4 #c4 
,spend it in nothing which you dare not1
 or may not warrantably pray for a      
blessing on from ,god4 #d4 ,spend it in 
nothing which you would not review at   
the hour of death1 by an awakened1      
well-informed mind4 #e4 ,spend it in    
nothing which you would not hear of in  
the day of judgment4 #f4 ,spend it in   
nothing which you cannot safely and     

comfortably be found doing1 if death    
should surprise you in the act4 #g4     
,spend it in nothing which              
flesh-pleasing persuadeth you to1       
against your consciences1 or with a     
secret grudge or doubting of your       
consciences4 #h4 ,spend it in nothing   
which hath not some tendency1 directly  
or remotely1 to your ultimate end1 the  
pleasing of ,god1 and the enjoying him  
in love for ever4 #i4 ,spend it in      
nothing which tendeth to do more hurt   
than good2 that would do a great hurt to
 yourself or others1 under pretence of  
doing some little good1 which perhaps   
may better be done another way4 #aj4    
,lastly1 ,spend it in nothing which is  
but a smaller good1 when a greater      
should be done4  ,direct4 ,v4 ,do your  
best to settle yourselves where there   
are the greatest helps and smallest     
hinderances to the redeeming of your    
time4 ,and labour more to accommodate   
your habitation1 condition1 and         
employments to the great ends of your   

life and time1 than to your worldly     
honour1 ease1 or wealth4 ,live where is 
best trading for the soul3 you may get  
more by ,god's ordinary blessing in one 
year1 in a godly family1 or in fruitful 
company1 and under an able1 godly       
minister1 than in many years in a barren
 soil1 among the ignorant1 dead-hearted1
 or profane1 where we must say1 as      
,david1 ,i held my peace even from good1
 while the wicked was before me1 ,psal4 
xxxix4 #a1 #b4 ,and when we must do all 
the good we do through much opposition2 
and meet with great disadvantages and   
difficulties1 which may quickly stop    
such dull and backward hearts as ours4  
,if you will prefer your profit before  
your souls in the choice of your        
condition1 and will plunge yourselves   
into distracting business and company1  
your time will run in a wrong1          
unprofitable channel4  ,direct4 ,,vi4   
,contrive beforehand1 with the best of  
your skill1 for the preventing of       
impediments1 and for the most successful

 performance of your work4 ,if you leave
 all to the very time of doing1 you will
 have many hinderances rise before you1 
and make you lose your time1 which      
prudent forecast might have prevented4  
,as for the improving of the ,lord's    
day1 if you do not beforehand so order  
your business1 that all things may give 
place to holy duties1 you will meet with
 so many disturbances and temptations1  
as will lose you much of your time and  
benefit3 so for family duties1 and      
secret duties1 and meditation1 and      
studies1 and the works of your callings2
 if you do not forecast what hinderance 
is like to meet you1 that you may       
prevent it before the time1 you must    
lose much time1 and suffer much         
disappointment4  ,direct4 ,,vii4 ,endure
 patiently some smaller inconvenience   
and loss1 for the avoiding of greater1  
and for the redeeming of time for       
greater duties3 and let little things be
 resolutely cast out of your way1 when  
they would draw out your time by        

insensible degrees4 ,the devil would    
cunningly steal that from you by drops1 
which he cannot get you to cast away    
profusely at once2 he that will not     
spend prodigally by the pounds1 may run 
out by not regarding pence4 ,you shall  
have the pretences of decency1 and      
seemliness1 and civility1 and good      
manners1 and avoiding offence1 and      
censure1 and of some necessity too1 to  
draw out your precious time from you by 
little and little2 and if you are so    
easy as to yield1 it will almost all be 
wasted by this temptation4 ,as if you be
 ministers of ,christ1 whose time must  
be spent in your studies1 and pulpits1  
and in conference with your people1 and 
visiting them1 and watching over them2  
and it is your daily groans that time is
 short and work is long1 and that you   
are forced to omit so many needful      
studies1 and pass by so many needy      
souls1 for want of time2 yet if you look
 not well about you1 and will not bear  
some censure and offence1 you shall lose

 even the rest of the time1 which now   
you do improve4 ,your friends about you 
will be tempting and telling you1 ,o    
this friend must needs be visited1 and  
the other friend must be civilly        
treated2 you must not shake them off so 
quickly2 they look for more of your time
 and company3 you are much obliged to   
them2 they will say you are uncivil and 
morose4 ,such a scholar comes to be     
acquainted with you2 and he will take it
 ill1 and misrepresent you to others1 if
 you allow him not time for some        
familiar discourse4 ,it is one that     
never was with you before1 and never    
took up any of your time3 and so saith  
the next and the next as well as he4    
,such a one visited you1 and you must   
needs visit him again4 ,there is this   
journey or that which must needs be     
gone2 and this business and that which  
must needs be done4 ,yea1 one's very    
family occasions will steal away all his
 time1 if he watch not narrowly3 we     
shall have this servant to talk to1 and 

the other to hear1 and our relations to 
respect1 and abundance of little things 
to mind1 so little as not to be named by
 themselves1 about meat1 and drink1 and 
clothes1 and dressing1 and house1 and   
goods1 and servants1 and work1 and      
tradesmen1 and messengers1 and          
marketing1 and payments1 and cattle1 and
 a hundred things not to be reckoned up1
 that will every one take up a little of
 your time2 and those littles set       
together will be all4 ,as the covetous  
usurer1 that to purchase a place of     
honour1 agreed for a month to give a    
penny to every one that asked him2 which
 being quickly noised abroad in the     
city1 there came so many for their      
pence1 as took all that he had1 and made
 him quit his place of honour1 because  
he had nothing left to maintain it4 ,so 
perhaps you are an eminent1 much valued 
minister2 and this draweth upon you such
 a multitude of acquaintance1 every one 
expecting a little of your time1 that   
among them all1 they leave you almost   

none for your studies2 whereby not only 
your conscience is wounded1 but your    
parts are quenched1 and your work is    
starved and poorly done1 and so your    
admirers themselves begin to set as     
light by you as by others1 for that     
which is the effect of their own        
importunity4 ,and as in our yearly      
expenses of our money1 there goeth near 
as much in little matters1 not to be    
named by themselves1 and incidental1    
unexpected charges1 of which no account 
can be given beforehand1 as doth in     
food1 and raiment1 and the ordinary     
charges which we foreknow and reckon    
upon2 just so it will be with your      
precious time1 if you be not very       
thrifty and resolute1 and look not well 
to it3 you will have such abundance of  
little matters1 scarce fit to be named1 
which will every one require a little1  
and one begin where the other endeth1   
that you will find in the review1 when  
time is gone1 that ,satan was too       
cunning for you1 and cheated you by     

drawing you into seeming necessities4   
,this is the grand reason why marriage  
and housekeeping are so greatly         
inconvenient to a pastor of the church1 
that can avoid them2 because they bring 
upon him such abundance of these little 
diversions1 which cannot be foreseen4   
,in this case a conscionable man 7in    
what calling soever7 must be resolute3  
and when he hath endeavoured with reason
 to satisfy expectants1 and put by      
diversions1 if that will not serve he   
must neglect them1 and cast them off1   
and break away1 though he lose by it in 
his estate1 or his repute1 or his peace 
itself1 and though he be censured for it
 to be imprudent1 uncivil1 morose1 or   
neglective of his friends4 ,god must be 
pleased1 whoever be displeased3 we must 
satisfy our minds with his alone        
approbation1 instead of all3 time must  
be spared1 whatever be lost or wasted2  
and the great things must be done1      
whatever become of the less3 though     
where both may be done1 and the lesser  

hinder not the greater1 and rob us not  
of time from necessary things1 there we 
must have a care of both4  ,direct4     
,,viii4 ,labour to go always furnished  
and well provided for the performance of
 every duty which may occur4 ,as he that
 will not lose his time in preaching1   
must be well provided2 so he that will  
not lose his time in solitariness1 must 
be always furnished with matter for     
profitable meditation2 and he that would
 redeem his time in company1 must be    
always furnished with matter for        
profitable discourse3 he that is full   
will be ready to pour out to others1 and
 not be silent and lose his time for    
want of matter1 or skill1 or zeal2 for  
in all these three your provision doth  
consist4 ,an ignorant1 empty person     
wants matter for his thoughts and words2
 an imprudent person wants skill to use 
it2 a careless1 cold1 indifferent       
person1 wants life to set his faculties 
on motion1 and oil and poise to set the 
wheels of his soul and body a-going4    

,bethink you in the morning what company
 you are like to meet1 and what         
occasions of duty you are like to have2 
and provide yourselves accordingly      
before you go1 with matter and          
resolution4 ,besides the general        
preparative of habitual knowledge1      
charity1 and zeal1 which is the chief1  
you should also have your particular    
preparations for the duties of each     
day4#bij ,a workman that is strong and  
healthful1 and hath all his tools in    
readiness and order1 will do more in a  
day1 than a sick man1 or one that       
wanteth tools1 or keeps them dull and   
unfit for use1 will do in many4 ,psal4  
xxxvii4 #cj1 #ca1 ,the mouth of the     
righteous speaketh wisdom1 and his      
tongue talketh of judgment2 and no      
wonder1 when ,the law of his ,god is in 
his heart3 none of his steps shall      
slide4 ,out of the abundance of the     
heart the mouth speaketh3 a good man out
 of the good treasure of his heart1     
bringeth forth good things1 ,matt4 xii4 

#cd1 #ce4 ,every scribe which is        
instructed to the kingdom of heaven1 is 
like a man that is an householder1 that 
bringeth forth out of his treasure      
things new and old1 ,matt4 xiii4 #eb4   
,direct4 ,,ix4 ,promise not long life to
 yourselves1 but live as those that are 
always uncertain of another day1 and    
certain to be shortly gone from hence4  
,the groundless expectation of long     
life1 is a very great hinderance to the 
redeeming of our time4 ,men will spend  
prodigally out of a full purse1 who     
would be sparing if they knew they had  
but a little1 or were like to come to   
want themselves4 ,young people1 and     
healthful people1 are under the greatest
 temptation to the loss of time4 ,they  
are apt to think that they have time    
enough before them1 and that though it  
is possible that they may die quickly1  
yet it is more likely that they shall   
live long3 and so1 putting the day of   
death far from them1 they want all those
 awakenings1 which the face of death    

doth bring to them that still expect it2
 and therefore want the wisdom1 zeal1   
and diligence which are necessary to the
 redemption of their time4 ,pray        
therefore as ,psal4 xc4 #ab1 ,so teach  
us to number our days1 that we may apply
 our hearts unto wisdom4 ,dream not of  
rest and plenty for many years1 when you
 have no promise to live till the next  
morning1 ,luke xii4 #ai1 #bj4 ,when they
 perceive death is at hand and time is  
near an end1 almost all men seem highly 
to esteem of time1 and promise to spend 
it better if ,god would but try them    
once again4 ,do you therefore           
continually perceive that death is even 
at hand1 and time near an end1 and then 
it will make you continually more wise  
than death maketh the most2 and to      
redeem your time as others purpose to   
redeem it when it is too late4  ,direct4
 ,x4 ,sanctify all to ,god that you have
 and do1 and let ,holiness to the ,lord 
be written upon all2 whether you eat or 
drink1 let it be intended and ordered   

ultimately to his glory4 ,make all your 
civil relations1 possessions1 and       
employments thus holy2 designing them to
 the service and pleasing of ,god1 and  
to the everlasting good of yourselves or
 others1 and mixing holy meditation and 
prayer with them all in season4#bia ,and
 thus we are bid to pray continually1   
and in all things give thanks1 #a       
,thess4 v4 #ag1 #ah4 ,and in all things 
to make known our requests to ,god1 in  
prayer1 supplication1 and giving of     
thanks1 ,phil1 iv4 #f4 ,and all things  
are sanctified by the word and prayer4  
,this sacred alchymy1 that turneth all  
our conversation1 and possessions1 and  
actions into holy1 is an excellent part 
of the art of redeeming time4  ,direct4 
,,xi4 ,lastly1 be acquainted with the   
great thieves that rob men of their     
time1 and with the devil's methods in   
enticing them to lose it1 and live in   
continual watchfulness against them4 ,it
 is a more necessary thriftiness to be  
sparing and saving of your time1 than of

 your money4 ,it more concerneth you to 
keep a continual watch against the      
things which would rob you of your time1
 than against those thieves that would  
break your house1 and rob you by the    
highway4 ,those persons that would tempt
 you to the loss of time1 are to be     
taken as your enemies1 and avoided4 ,i  
shall here recite the names of these    
thieves1 and time-wasters1 that you may 
detest them1 and save your time and     
souls from their deceits4               
,tit4 #d4 ,the ,thieves or ,time-wasters
 to be watchfully                       
avoided4  ,thief ,i4 ,one of the        
greatest time-wasting sins is idleness1 
or sloth4 ,the slothful see their time  
pass away1 and their work undone1 and   
can hear of the necessity of redeeming  
it1 and yet they have not hearts to     
stir4 ,when they are convinced that duty
 must be done1 they are still delaying1 
and putting it off from day to day1 and 
saying still1 ,i will do it to-morrow1  
or hereafter4 ,to-morrow is still the   

sluggard's working day2 and to-day is   
his idle day4 ,he spendeth his time in  
fruitless wishes3 he lieth in bed1 or   
sitteth idly1 and wisheth1 ,would this  
were labouring3 he feasteth his flesh1  
and wisheth that this were fasting3 he  
followeth his sports and pleasures1 and 
wisheth that this were prayer1 and a    
mortified life3 he lets his heart run   
after lust1 or pride1 or covetousness1  
and wisheth that this were              
heavenly-mindedness1 and a laying up a  
treasure above4 ,thus the soul of the   
sluggard desireth and hath nothing3 but 
the soul of the diligent shall be made  
fat1 ,prov4 xiii4 #d4 ,prov4 xxi4 #be1  
,the desire of the slothful killeth him2
 for his hands refuse to labour4 ,every 
little opposition or difficulty will put
 him by a duty4 ,prov4 xx4 #d1 ,the     
sluggard will not plough by reason of   
the cold2 therefore shall he beg in     
harvest1 and have nothing4 ,prov4 xxii4 
#ac1 ,the slothful man saith1 ,there is 
a lion without1 ,i shall be slain in the

 streets4 ,prov4 xxvi4 #ad-af1 ,as the  
door turneth upon his hinges1 so doth   
the slothful upon his bed4 ,the slothful
 hideth his hand in his bosom2 it       
grieveth him to bring it again to his   
mouth4 ,and at last his sloth depraves  
his reason1 and bribeth it to plead the 
cause of his negligence4 ,the sluggard  
is wiser in his own conceit1 than seven 
men that can render a reason4 ,time will
 slide on1 and duty will be undone1 and 
your souls undone1 if impious           
slothfulness be predominant4 ,prov4 xv4 
#ai1 ,the way of the slothful man is as 
a hedge of thorns2 but the way of the   
righteous is made plain4 ,you seem still
 to go through so many difficulties1    
that you will never make a successful   
journey of it4 ,yea1 when he is in duty1
 the slothful is still losing time4 ,he 
prayeth as if he prayed not1 and        
laboureth as if he laboured not2 as if  
the fruit of holiness passed away as    
hastily as worldly pleasures4 ,he is as 
slow as a snail2 and rids so little     

ground1 and doth so little work1 and so 
poorly resisteth opposition1 that he    
makes little of it1 and all is but next 
to sitting still and doing nothing4 ,it 
is a sad thing that men should not only 
lose their time in sinful pleasures2 but
 they must lose it also in reading1 and 
hearing1 and praying1 by doing all in a 
heartless drowsiness6 ,thus he also that
 is slothful in his work1 is brother to 
him that is a great waster1 ,prov4      
xviii4 #i4 ,if he begin in the ,spirit1 
and for a spurt seem to be earnest1 he  
flags1 and tireth1 and endeth in the    
flesh4 ,prov4 xii4 #bg1 ,the slothful   
roasteth not that which he took in      
hunting2 but the substance of a diligent
 man is precious4 ,if he see and confess
 a vice1 he hath not a heart to rise    
against it1 and resolutely resist it1   
and use the means by which it must be   
overcome4 ,prov4 xxiv4 #cj-cd1 ,i went  
by the field of the slothful1 and by the
 vineyard of the man void of            
understanding2 and1 lo1 it was all grown

 over with thorns1 and nettles had      
covered the face thereof1 and the stone 
wall thereof was broken down4 ,then ,i  
saw1 and considered it well3 ,i looked  
upon it1 and received instruction4 ,yet 
a little sleep1 a little slumber1 a     
little folding of the hands to sleep3 so
 shall thy poverty come as one that     
travelleth2 and thy want as an armed    
man4 ,shake off then this unmanly       
sluggishness3 remember that you run for 
the immortal crown2 and therefore see   
that you lose no time1 and look not at  
the things that are behind2#bib that is1
 do not cast an eye1 or lend an ear to  
any person or thing that would call you 
back1 or stop you3 heaven is before you4
 ,judg4 xviii4 #i1 ,we have seen the    
land1 and behold it is very good2 and   
are ye still8 be not slothful to go and 
to enter1 and possess the land 7as the  
five ,danite spies said to their        
brethren74 ,abhor a sluggish habit of   
mind3 go cheerfully about what you have 
to do2 and do it diligently1 and with   

your might4 ,even about your lawful1    
worldly business1 it is a time-wasting  
sin to be slothful4 ,if you are servants
 or labourers1 you rob your masters and 
those that hire you2 who hired you to   
work1 and not to be idle4 ,whatever you 
are1 you rob ,god of your service1 and  
yourselves of your precious time1 and   
all that you might get therein4 ,it is  
they that are lazy in their callings1   
that can find no time for holy duties4  
,ply your business the rest of the day1 
and you may the better redeem some time 
for prayer and reading ,scripture4 ,work
 hard on the week days1 and you may the 
better spend the ,lord's day entirely   
for your souls4 ,idle persons 7servants 
or others7 do cast themselves behindhand
 in their work1 and then say1 they have 
no time to pray or read the ,scripture4 
,sloth robbeth multitudes of a great    
part of their lives4 ,prov4 xix4 #ae1   
,slothfulness casteth into a deep sleep3
 and an idle soul shall suffer hunger4  
,you cannot say1 ,no man hath hired you1

 when you are asked1 ,why stand you     
idle8 ,matt4 xx4 #c1 #f4 ,see how       
sharply ,paul reproveth idleness1 #b    
,thess4 iii4 determining that they that 
will not work should not eat2 and that  
they be avoided1 as unfit for christian 
society4 ,and #a ,tim4 v4 #ac1 he       
sharply rebuketh some women that learn  
to be idle1 wandering about from house  
to house4 ,and ,rom4 xii4 #aa1 ,not     
slothful in business1 but fervent in    
spirit1 serving the ,lord4 ,a painful1  
diligent person is still redeeming time1
 while he doth that which is good2 and a
 slothful person is always losing it4   
,thief ,,ii4 ,the second thief or       
time-waster is excess of sleep4         
,necessity cureth most of the poor of   
this2 but many of the rich are guilty of
 it4 ,if you ask me1 ,what is excess8 ,i
 answer1 ,all that is more than is      
needful to our health and business4 ,so 
much as is necessary to these1 ,i       
reprehend not4 ,and therefore the infirm
 may take more than the healthful2 and  

the old more than the young3 and those  
that find that an hour's sleep more will
 not hinder them1 but further them in   
their work1 so that they shall do the   
more1 and not the less1 as being unfit  
without it1 may use it as a means to the
 after-improvement of their time4 ,but  
when sluggish persons spend hours in    
bed1 which neither their health nor     
labours need1 merely out of a swinish   
love of sleep2 yea1 when they will have 
no work to do1 or calling to employ     
them1 but what shall give place to their
 sleepy disease1 and think they may     
sleep longer than is necessary1 because 
they are rich and can afford it1 and    
have no necessary business to call them 
up2 these think they may consume their  
precious time1 and sin more1 and wrong  
their souls more1 because ,god hath     
given them more than others4 ,as if     
their servant should plead that2 he may 
sleep more than others1 because he hath 
more wages than others4 ,oh did these   
drowsy wretches know what work they have

 to do for ,god1 and their poor souls1  
and those about them1 it would quickly  
awake them1 and make them stir4 ,did    
they but know how earnestly they will   
shortly wish1 that1 they had all those  
hours to spend again1 they would spend  
them better now than in drowsiness4 ,did
 they but know what a woeful account it 
will be1 when they must be answerable   
for all their time1 to say1 we spent so 
many hours every week or morning in     
excess of sleep1 they would be roused   
from their sty1 and find some better use
 for their time1 which will be sweeter  
in the review1 when time is ended1 and  
must be no more4  ,thief ,,iii4 ,the    
next thief or time-waster is inordinate 
adorning of the body4 ,the poor may     
thank ,god that they are free also from 
the temptations to this1 and can quickly
 dress them and go about their business2
 but many ladies and gallants are so    
guilty of this vice1 that ,i wonder     
conscience is so patient with them4#bic 
,o poor neglected1 undressed souls6 ,o  

filthy consciences1 never cleansed from 
your pollutions by the ,spirit or blood 
of ,christ6 ,have you not better use for
 precious hours1 than to be washing1 and
 pinning1 and dressing1 and curling1 and
 spotting1 and powdering1 till ten or   
eleven o'clock in the morning1 when     
honest labourers have done one half of  
their day's work8 ,while you are in     
health1 were not six o'clock in the     
morning a fitter hour for you to be     
dressed1 that you might draw near to the
 most holy ,god in holy prayer1 and read
 his word1 and set your souls1 and then 
your families1 in order for the duties  
of the following day8 ,i do not say that
 you may go no neater than poor         
labouring people1 or that you may bestow
 no more time than they in dressing you3
 but ,i say1 that for your souls1 and in
 your callings1 you are bound by ,god to
 be as diligent as they2 and have no    
more time given you to lose than they1  
and that you should spend as little of  
it in neatifying you as you can1 and be 

sensible that else the loss is your own3
 and that abundance of precious hours   
which your pride consumeth1 will lie    
heavy one day upon your consciences2 and
 then you shall confess1 ,i say1 you    
shall confess it with aching hearts1    
that the duties you owed to ,god and    
man1 and the care of your souls1 and of 
your families1 should have been         
preferred before your appearing neat and
 spruce to men4 ,if you have but a      
journey to go1 you can rise earlier and 
be sooner dressed2 but for the good of  
your souls1 and the redeeming of your   
precious time1 you cannot4 ,oh that ,god
 would but show you what greater work   
you have to do with those precious      
hours6 and how it will cut your hearts  
to think of them at last6 ,if you lay   
but hopelessly sick of a consumption1   
you would be cured it is like of this   
proud disease1 and bestow less of your  
time in adorning the flesh1 which is    
hasting to the grave and rottenness6    
,and cannot you now see how time and    

life consume8 and what cause you have1  
with all your care and diligence1 to use
 it better before it is gone8 ,i know   
they that are so much worse than        
childish1 as prodigally to cast away so 
many hours in making themselves fine for
 the sight of men1 and be not ashamed to
 come forth and show their sin to       
others1 will scarce want words to excuse
 their crime1 and prove it lawful1 be   
they sense or nonsense4 ,but conscience 
itself shall answer all1 when time is   
gone1 and make you wish you had been    
wiser4 ,you know not1 ladies and        
gallants1 how precious a thing time is3 
you little feel what a price yourselves 
will set upon it at the last3 you little
 consider what you have to do with it3  
you see not how it hasteth1 and how near
 you stand to vast eternity6 ,you little
 know how despised time will look a     
wakened conscience in the face6 or what 
it is to be found unready to die6 ,i    
know you lay not to heart these things2 
for if you did1 you could not1 ,i say1  

you could not so lightly cast away your 
time4 ,if all were true that you say1   
that indeed your place and honour       
requireth1 that your precious morning   
hours be thus spent1 ,i profess to you1 
,i should pity you more than            
galley-slaves1 and ,i would bless me    
from such a place and honour1 and make  
haste into the course and company of the
 poor1 and think them happy that may    
better spend their time4 ,but indeed    
your excuses are frivolous and untrue1  
and do but show that pride hath         
prevailed to captivate your reason to   
its service4 ,for we know lords and     
ladies1 as great as the rest of you1    
7though alas1 too few17 that can be     
quickly up and dressed1 and spend their 
early hours in prayer and adorning their
 souls1 and can be content to come forth
 in a plain and incurious attire2 and   
yet are so far from being derided1 or   
thought the worse by any whose judgment 
is much to be regarded1 that they are   
taken justly for the honour of their    

order3 and if it were not that some few 
such keep up the honour of your rank1 ,i
 will not tell you how little in point  
of morality it would be honoured4       
,thief ,,iv4 ,another time-wasting thief
 is unnecessary pomp and curiosity in   
retinue1 attendance1 house furniture1   
provision and entertainments1 together  
with excess of compliment and ceremony1 
and servitude to the humours and        
expectations of time-wasters4#bid ,i    
crowd them all together1 because they   
are all but wheels of the same engine1  
to avoid prolixity4 ,here also ,i must  
prevent the cavils of the guilty1 by    
telling you that ,i reprove not all that
 in the rich1 which ,i would reprove if 
it were in the poor3 ,i intend not to   
level them1 and judge them by the same  
measure4 ,the rich are not so happy as  
to be so free as the poor1 either from  
the temptation1 or the seeming necessity
 and obligation3 let others pity the    
poor2 ,i will pity the rich1 who seem to
 be pinched with harder necessities than

 the poor2 even this seeming necessity  
of wasting their precious time in       
compliment1 curiosity1 and pomp1 which  
the happy poor may spend in the honest  
labours of their callings2 wherein they 
may at once be profitable to the        
commonwealth1 and maintain themselves1  
and meditate or confer of holy things4  
,but yet ,i must say1 that the rich     
shall give an account of time1 and shall
 pay dear for that which unnecessary    
excesses do devour3 and that instead of 
envying the state and curiosity of      
others1 and seeking to excel or equal   
them to avoid their obloquy1 they should
 contract and bring down all customs of 
excess1 and show their high esteem of   
time1 and detestation of time-wasting   
curiosity2 and imitate the most sober1  
grave1 and holy2 and be a pattern to    
others of employing time in needful1    
great1 and manly things2 ,i say1 manly1 
for so childish is this vice1 that men  
of gravity and business do abhor it3 and
 usually men of vanity that are guilty  

of it1 lay it all on the women1 as if   
they were ashamed of it1 or it were     
below them4 ,what abundance of precious 
time is spent in unnecessary state of   
attendance1 and provisions6 ,what       
abundance1 under pretence of cleanliness
 and neatness1 is spent in needless     
curiosity about rooms1 and furniture1   
and accommodations1 and matters of mere 
pride1 vain-glory1 and ostentation1     
covered with the honest name of decency6
 ,what abundance is wasted in           
entertainments1 and unnecessary visits1 
compliments1 ceremony1 and servitude to 
the humours of men of vanity6 ,i speak  
not for nastiness1 uncleanness1 and     
uncomeliness3 ,i speak not for a cynical
 morosity or unsociableness4 ,when      
conscience is awakened1 and you come to 
yourselves1 and approaching death shall 
better acquaint you with the worth of   
time1 you will see a mean between these 
two2 and you will wish you had most     
feared the time-wasting prodigal        
extreme4#bie ,methinks you should freely

 give me leave to say1 that though      
,martha had a better excuse than you1   
and was cumbered about many things for  
the entertainment of such a guest as    
,christ himself1 7with all his          
followers17 who looked for no curiosity1
 yet ,mary is more approved of by       
,christ1 who neglected all this1 to     
redeem the time for the good of her     
soul1 by sitting at his feet to hear his
 word3 she chose the better part1 which 
shall not be taken from her4 ,remember1 
,i pray you1 that one thing is          
necessary3 ,i hope ,i may have leave to 
tell you1 that if by you or your        
servants1 ,god1 and your souls1 and     
prayer1 and reading the ,scriptures1 and
 the profitable labours of an honest    
calling1 be all or any of them          
neglected1 while you or they are        
neatifying this room1 or washing out    
that little spot1 or setting straight   
the other wrinkle1 or are taken up with 
feminine trifling1 proud curiosities1   
this is preferring of dust before gold1 

of the least before the greatest        
things3#bif and to say1 that decency is 
commendable1 is no excuse for neglecting
 ,god1 your souls1 or family1 or leaving
 undone any one greater work1 which you 
or your servants might have been doing  
that while2 ,i say1 any work that is    
greater all things considered4 ,oh that 
you and your families would but live1 as
 those that see how fast death cometh6  
how fast time goeth6 and what you have  
to do6 and what your unready souls yet  
want6 ,this is all that ,i desire of    
you3 and then ,i warrant you1 it would  
save you many a precious hour1 and cut  
short your works of curiosity1 and      
deliver you from your slavery to pride  
and the esteem of vain time-wasters4    
,thief ,v4 ,another time-wasting sin is 
needless and tedious feastings1         
gluttony1 and tippling3 which being of  
the same litter1 ,i set together4#big ,i
 speak not against moderate1 seasonable1
 and charitable feasts3 but alas1 in    
this luxurious1 sensual age1 how        

commonly do men sit two hours at a      
feast1 and spend two more in attending  
it before and after1 and not improving  
the time in any pious or profitable     
discourse3 yea1 the rich spend an hour  
ordinarily in a common meal1 while every
 meal is a feast indeed2 and they fare  
as their predecessor1 ,luke xvi4        
deliciously or sumptuously every day4   
,happy are the poor1 that are free also 
from this temptation4 ,you spend not so 
much time in the daily addresses of your
 souls to ,god1 and reading his word1   
and taking an account of the affairs of 
conscience1 and preparing for death1 as 
you do in stuffing your guts1 perhaps at
 one meal4 ,and in taverns and alehouses
 among the pots1 how much time is wasted
 by rich and poor6 ,o remember1 while   
you are eating and drinking1 what a     
corruptible piece of flesh you are      
feeding and serving2 and how quickly    
those mouths will be filled with dust6  
and that a soul that is posting so fast 
unto eternity1 should find no time to   

spare for vanity2 and that you have     
important work enough to do1 which if   
performed1 will afford you a sweeter and
 a longer feast4  ,thief ,,vi4 ,another 
time-wasting sin is idle talk4 ,what    
abundance of precious time doth this    
consume6 ,hearken to most men's         
discourse when they are sitting         
together1 or working together1 or       
travelling together1 and you shall hear 
how little of it is any better than     
silence3 and if not better it is worse4 
,so full are those persons of vanity who
 are empty1 even to silence1 of any     
thing that is good1 that they can find  
and feed a discourse of nothing1 many   
hours and days together2 and as they    
think1 with such fecundity and          
floridness of style1 as deserveth       
acceptance if not applause4 ,i have     
marvelled oft at some wordy preachers1  
with how little matter they can         
handsomely fill up an hour6 ,but one    
would wonder more to hear people fill   
up1 not an hour1 but a great part of    

their day1 and of their lives1 and that 
without any study at all1 and without   
any holy and substantial subject1 with  
words1 which if you should write them   
all down and peruse them1 you would find
 that the sum and conclusion of them is 
nothing6 ,how self-applaudingly and     
pleasingly they can extempore talk idly 
and of nothing a great part of their    
lives6 ,i have heard many of them marvel
 at a poor unlearned christian1 that can
 pray extempore many hours together in  
very good order and well-composed words4
 ,but are they not more to be marvelled 
at1 that can very handsomely talk of    
nothing ten times as long1 with greater 
copiousness1 and without repetitions1   
and that extempore1 when they have not  
that variety of great commanding        
subjects to be the matter of their      
speech8 ,i tell you1 when time must be  
reviewed1 the consumption of so much in 
idle talk1 will appear to have been no  
such venial sin1 as empty1 careless     
sinners now imagine4  ,thief ,,vii4     

,another thief which by the aforesaid   
means would steal your time1 is vain and
 sinful company4 ,among whom a spiritual
 physician that goeth to cure them1 or a
 holy person that is full and resolute  
to bear down vain discourse1 ,i confess 
may well employ his time1 when he is    
cast upon it1 or called to it4 ,but to  
dwell with such1 or choose them as our  
familiars1 or causelessly or for        
complacency keep among them1 will       
unavoidably lose abundance of your time4
 ,if you would do good1 they will hinder
 you2 if you will speak of good1 they   
will divert you1 or reproach you1 or    
wrangle and cavil with you1 or some way 
or other stop your mouths4 ,they will by
 a stream of vain discourse1 either bear
 down1 and carry you on with them1 or   
fill your ears1 and interrupt and hinder
 the very thoughts of your minds by     
which you desire to profit yourselves1  
when they will not let you be profitable
 to others4  ,thief ,,viii4 ,another    
notorious time-wasting thief1 is        

needless1 inordinate sports and games1  
which are commonly stigmatized by the   
offenders themselves1 with the infamous 
name of pastimes1 and masked with the   
deceitful title of recreations2 such as 
are cards and dice1 and stage-plays1 and
 dancings1 and revellings1 and excesses 
in the most lawful sports1 especially in
 hunting1 and hawking1 and bowling1#bih 
c4 ,whether all these are lawful or     
unlawful of themselves1 is nothing to   
the present question2 but ,i am sure    
that the precious hours which they take 
up1 might have been improved to the     
saving of many a thousand souls1 that by
 the loss of time are now undone and    
past recovery4 ,except malicious enemies
 of godliness1 ,i scarce know a         
wretcheder sort of people on the earth1 
and more to be lamented1 than those     
fleshly persons1 who1 through the love  
of sensual pleasure1 do waste many hours
 day after day in plays and gaming and  
voluptuous courses2 while their         
miserable souls are dead in sin1        

enslaved to their fleshly lusts1        
unreconciled to ,god1 and find no       
delight in him1 or in his service1 and  
cannot make a recreation of any heavenly
 work4 ,how will it torment these       
unhappy souls1 to think how they played 
away those hours1 in which they might   
have been pleasing ,god1 and preventing 
misery1 and laying up a treasure in     
heaven6 ,and to think that they sold    
that precious time for a little fleshly 
sport1 in which they should have been   
working out their salvation1 and making 
their calling and election sure4 ,but ,i
 have more to say to these anon4  ,thief
 ,,ix4 ,another time-wasting thief is   
excess of worldly cares and business4   
,these do not only1 as some more        
disgraced sins1 pollute the soul with   
deep stains in a little time1 and then  
recede2 but they dwell upon the mind1   
and keep possession1 and keep out good3 
they take up the greatest part of the   
lives of those that are guilty of them4 
,the world is first in the morning in   

their thoughts1 and last at night1 and  
almost all the day3 the world will not  
give them leave to entertain any sober1 
fixed thoughts of the world to come2 nor
 to do the work which all works should  
give place to4 ,the world devoureth all 
the time almost that ,god and their     
souls should have3 it will not give them
 leave to pray1 or read1 or meditate1 or
 discourse of holy things3 even when    
they seem to be praying1 or hearing the 
word of ,god1 the world is in their     
thoughts2 and as it is said1 ,ezek4     
xxxii4 #ca1 ,they come unto thee as the 
people cometh2 and they sit before thee 
as my people1 and they hear thy words1  
but they will not do them3 for with     
their mouth they show much love2 but    
their heart goeth after their           
covetousness4 ,in most families there is
 almost no talk nor doings but all for  
the world3 these also will know1 that   
they had greater works for their        
precious time1 which should have always 
had the precedency of the world4  ,thief

 ,x4 ,another time-waster is vain       
ungoverned and sinful thoughts4 ,when   
men are wearied with vain works and     
sports1 they continue unwearied in vain 
thoughts2 when they want company for    
vain discourse and games1 they can waste
 the time in idle1 or lustful1 or       
ambitious1 or covetous thoughts alone   
without any company4 ,in the very night 
time while they wake1 and as they travel
 by the way1 yea1 while they seem to be 
serving ,god1 they will be wasting the  
time in useless thoughts3 so that this  
devoureth a greater proportion of       
precious time1 than any of the former4  
,when time must be reckoned for1 what   
abundance will be found upon most men's 
accounts1 as spent in idle1 sinful      
thoughts6 ,o watch this thief2 and      
remember1 though you may think that a   
vain thought is but a little sin1 yet   
time is not a little or contemptible    
commodity1 nor to be cast away on so    
little a thing as idle thoughts2 and to 
vilify thus so choice a treasure is not 

a little sin2 and that it is not a      
little work that you have to do in the  
time which you thus waste4 ,and a daily 
course of idle thoughts doth waste so   
great a measure of time1 that this      
aggravation maketh it more heinous than 
many sins of greater infamy4 ,but of    
this more in the next part4  ,thief     
,,xi4 ,another dangerous time-wasting   
sin is the reading of vain books1       
play-books1 romances1 and feigned       
histories2 and also unprofitable        
studies1 undertaken but for vain-glory1 
or the pleasing of a carnal or curious  
mind4 ,of this ,i have spoken in my book
 of ,self-denial4 ,i speak not here how 
pernicious this vice is by corrupting   
the fancy and affections1 and breeding a
 diseased appetite1 and putting you out 
of relish to necessary things4 ,but     
bethink you before you spend another    
hour in any such books1 whether you can 
comfortably give an account of it unto  
,god2 and how precious the time is1     
which you are wasting on such childish  

toys4 ,you think the reading of such    
things is lawful2 but is it lawful to   
lose your precious time8 ,you say that  
your petty studies are desirable and    
laudable2 but the neglect of far greater
 necessary things is not laudable4 ,i   
discourage no man from labouring to know
 all that ,god hath any way revealed to 
be known2 but ,i say as ,seneca1 ,we are
 ignorant of things necessary1 because  
we learn things superfluous and         
unnecessary4 ,art is long and life is   
short3 and he that hath not time for    
all1 should make sure of the greatest   
matters2 and if he be ignorant of any   
thing1 let it be of that which the love 
of ,god1 and our own and other men's    
salvation1 and the public good1 do least
 require1 and can best spare4 ,it is a  
pitiful thing to see a man waste his    
time in criticising1 or growing wise in 
the less necessary sciences and arts1   
while he is yet a slave of pride or     
worldliness1 and hath an unrenewed soul1
 and hath not learned the mysteries     

necessary to his own salvation4 ,but yet
 these studies are laudable in their    
season4 ,but the fanatic studies of     
those that would pry into unrevealed    
things1 and the lascivious employment of
 those that read love-books1 and        
play-books1 and vain stories1 will one  
day appear to have been but an unwise   
expense of time1 for those that had so  
much better and more needful work to do 
with it4 ,i think there are few of those
 that plead for it1 that would be found 
with such books in their hands at death1
 or will then find any pleasure in the  
remembrance of them4  ,thief ,,xii4 ,but
 the master-thief that robs men of their
 time is an unsanctified1 ungodly heart2
 for this loseth time whatever men are  
doing3 because they never truly intend  
the glory of ,god2 and having not a     
right principle or a right end1 their   
whole course is hell-wards2 and whatever
 they do1 they are not working out their
 salvation3 and therefore they are still
 losing their time1 as to themselves1   

however ,god may use the time and gifts 
of some of them1 as a mercy to others4  
,therefore a new and holy heart1 with a 
heavenly intention and design of life1  
is the great thing necessary to all that
 will savingly redeem their time4       
,tit4 #e4 ,on whom this ,duty of        
,redeeming ,time is                     
principally incumbent4  ,though the     
redeeming of time be a duty of grand    
importance and necessity to all1 yet all
 these sorts following have special     
obligations to it4  ,sort ,i4 ,those    
that are in the youth and vigour of     
their time4 ,nature is not yet so much  
corrupted in you1 as in old accustomed  
sinners2 your hearts are not so much    
hardened2 sin is not so deeply rooted   
and confirmed2 ,satan hath not triumphed
 in so many victories2 you are not yet  
plunged so deep as others1 into worldly 
encumbrances and cares2 your            
understanding1 memory1 and strength are 
in their vigour and do not yet fail you3
 and who should go fastest1 or work     

hardest1 but he that hath the greatest  
strength8 ,you may now get more by      
diligence in a day1 than hereafter you  
can get in many4 ,how few prove good    
scholars1 or wise men1 that begin not to
 learn till they are old6 ,flee youthful
 lusts1 therefore1 #b ,tim4 ii4 #bb4    
,remember your ,creator in the days of  
your youth1 ,eccles4 xii4 #a4 ,if you be
 now trained up in the way you should   
go1 you will not depart from it when you
 are old1 ,prov4 xxii4 #f4 ,oh that you 
could but know what an unspeakable      
advantage1 and benefit1 and comfort it  
is1 to come to a ripe age with the      
provisions and furniture of that wisdom1
 and holiness1 and acquaintance with    
,god1 which should be attained in your  
youth6 and what a misery it is to be    
then to learn that which you should have
 been many years before in practising1  
and to be then to begin to live when you
 must make an end6 much more to be cast 
to hell1 if death should find you       
unready in your youth6 or to be forsaken

 of ,god to a hardened age6 ,happy they 
that1 with ,timothy and ,obadiah1 do    
learn the ,scripture and fear ,god in   
their childhood1 and from their youth1  
#a ,kings xviii4 #ab2 #b ,tim4 iii4 #ae4
  ,sort ,,ii4 ,necessity maketh it      
incumbent on the weak1 and sick1 and    
aged1 in a special manner to redeem     
their time4 ,if they will not make much 
of it that are sure to have but a       
little2 and if they will trifle and     
loiter it away1 that know they are near 
their journey's end1 and ready to give  
up their accounts1 they are unexcusable 
above all others4 ,a thief or murderer  
will pray and speak good words when he  
is going out of the world4 ,well may it 
be said to you1 as ,paul doth1 ,rom4    
xiii4 #aa1 #ab1 ,now is it high time to 
awake out of sleep1 when your salvation 
or damnation is so near6 ,it is high    
time for that man to look about him1 and
 prepare his soul1 and lose no time1    
that is so speedily to appear before the
 most holy ,god1 and be used for ever as

 he has lived here4  ,sort ,,iii4 ,it is
 specially incumbent on them to redeem  
the time1 who have loitered and mispent 
much time already4 ,if conscience tell  
you that you have lost your youth in    
ignorance and vanity1 and much of your  
age in negligence and worldliness1 it is
 a double crime in you1 if you redeem   
not diligently the time that is         
left4#bii ,the just care of your        
salvation requireth it1 unless you are  
willing to be damned4 ,ingenuity and    
duty to ,god requireth it2 unless you   
will defy him1 and resolve to abuse and 
despise him to the utmost1 and spend all
 the time against him which he shall    
give you4 ,the nature of true repentance
 requireth it2 unless you will know none
 but the repentance of the damned2 and  
begin to repent the misspending of your 
time1 when it is gone1 and all is too   
late4  ,sort ,,iv4 ,it is specially     
their duty to redeem the time1 who are  
scanted of time through poverty1        
service1 or restraint4 ,if poor people  

that must labour all the day1 will not  
redeem the ,lord's day1 and those few   
hours which they have1 they will then   
have no time at all for things          
spiritual3 servants that be not masters 
of their time1 and are held close to    
their work1 had need to be very diligent
 in redeeming those few hours which are 
allowed them for higher things4  ,sort  
,v4 ,those that enjoy any special helps 
either public or private must be        
specially careful to improve them and   
redeem the time4 ,do you live under a   
convincing1 powerful ministry8 ,o       
improve it and redeem the time2 for you 
know not how soon they may be taken from
 you1 or you from them4 ,do you live    
with godly relations1 parents1 husband1 
wife1 masters in a godly family1 or with
 godly fellow-servants1 friends1 or     
neighbours8 ,redeem the time3 get       
somewhat by them every day3 you know not
 how short this season will be4 ,do you 
live where you have books and leisure8  
,redeem the time3 this also may not be  

long4 ,had not ,joshua been horribly    
unexcusable if he would have loitered   
when ,god made the sun stand still1     
while he pursued his enemies8 ,o loiter 
not you1 while the sun of mercy1        
patience1 means1 and helps do all attend
 you4  ,sort ,,vi4 ,those must          
especially redeem the time who are      
ignorant1 or graceless1 or weak in      
grace1 and have strong corruptions1 and 
little or no assurance of salvation1 and
 are unready to die1 and have yet all or
 most of their work to do3#cjj if these 
loiter1 they are doubly to blame4 ,sure 
the time past of your lives may suffice 
to have loitered and done evil1 #a ,pet4
 iv4 #c4 ,hath not the devil had too    
much already8 ,will ye stand all the day
 idle1 ,matt4 xx4 #f4 ,look home and see
 what you have yet to do2 how much you  
want to a safe and comfortable death6   
,sow to yourselves in righteousness3    
reap in mercy3 break up your fallow     
ground2 for it is time to seek the      
,lord1 till he come and rain            

righteousness upon you1 ,hos4 x4 #ab4   
,sort ,,vii4 ,it much concerneth them to
 redeem the time1 who are in any office1
 or have any opportunity of doing any   
special or public good2 especially      
magistrates and ministers of ,christ4   
,your life will not be long3 your office
 will not be long3 ,o bestir you against
 sin and ,satan1 and for ,christ and    
holiness1 while you may3 ,god will try  
you but a time4 ,let ,obadiah hide and  
feed the prophets when he is called to  
it1 and while he may1 that ,god may hide
 him1 and not think to shift off duty1  
and save himself to a better time4      
,saith ,mordecai to ,esther1 ,think not 
with thyself that thou shalt escape in  
the king's house more than all the      
,jews3 for if thou altogether holdest   
thy peace at this time1 then shall their
 enlargement and deliverance arise from 
another place1 but thou and thy father's
 house shall be destroyed3 and who      
knoweth whether thou art come to the    
kingdom for such a time as this8 ,esther

 ix4 #ac1 #ad4 ,are you ministers8 ,o   
preach the gospel while you may3 redeem 
the time3 all times are your season3 so 
great a work1 and the worth of souls1   
commandeth you to do it in season and   
out of season1 #b ,tim4 iv4 #b4 ,a man  
that is to save many others from        
drowning1 or to quench a fire in the    
city1 is unexcusable above all men1 if  
he redeem not time1 by his greatest     
diligence and speed4  ,sort ,,viii4     
,lastly1 it is especially incumbent on  
them to redeem the time1 who1 being     
recovered from sickness1 or saved from  
any danger1 are under the obligation    
both of special mercy and special       
promises of their own2 who have promised
 ,god in the time of sickness or        
distress1 that if he would but spare    
them and try them once again1 they would
 amend their lives1 and live more       
holily1 and spend their time more       
carefully and diligently for their      
souls1 and show all about them the truth
 of their repentance1 by the greatness  

of their change1 and an exemplary life4 
,oh it is a most dangerous1 terrible    
thing to return to security1 sloth1 and 
sin1 and break such promises to ,god6   
,such are often given over to woeful    
hard-heartedness or despair2 for ,god   
will not be mocked with delusory words4 
,thus ,i have opened this great duty of 
redeeming time the more largely1 because
 it is of unspeakable importance2 and my
 soul is frequently amazed with         
admiration1 that the sluggish world can 
so insensibly and impenitently go on in 
wasting precious time1 so near eternity1
 and in so needy and dangerous a case4  
,though1 ,i bless my ,god1 that ,i have 
not wholly lost my time1 but have long  
lived in a sense of the odiousness of   
that sin1 yet ,i wonder at myself that  
such overpowering motives compel me not 
to make continual haste1 and to be still
 at work with all my might1 in a case of
 everlasting consequence4  ,,footnotes3 
#bhj ,see the directions how to spend   
every day1 part ii4 chap4 #ag4  #bha ,ex

 ips vit discedimus1 tanquam ex         
hospitio1 non tanquam ex domo3          
commorandi enim nobis natura diversorium
 non habitandi domum dedit4 ,cic4 in    
,cat4 ,maj4  #bhb ,see my book called   
,now or ,never  #bhc ,mors iis          
terribilis est1 quorum cum vita omnia   
extinguuntur4 ,cicero4 ,parad4 #a4  #bhd
 ,see the many aggravations of sinful   
delay in my ,directions for ,sound      
,conversion4  #bhe ,numb4 ix4 #b1 #c1   
#g1 #ac2 ,exod4 xiii4 #aj4  #bhf ,deut4 
xxviii4 #ab2 ,jer4 v4 #bd2 xxxiii4 #bj4 
#bhg ,hag4 i4 #b1 #d4  #bhh #a ,sam4    
xiii4 #h1 #i4  #bhi ,psal4 lxx4 #e2     
,lev4 xxvi4 #d2 ,jer4 v4 #bd4  #bij     
,acts vi4 #e2 ,matt4 vii4 #ag2 ,luke vi4
 #de2 ,matt4 xii4 #cd4  #bia #a ,cor4 x4
 #ca2 ,zech4 xiv4 #bj1 #ba2 ,rom4 vi4   
#ai1 #bb2 ,luke i4 #ge2 #a ,tim4 v4 #e2 
iv4 #e2 #b ,tim4 ii4 #ba4  #bib ,phil4  
iii4 #aa-ad4  #bic ,nosti mores         
mulierum3 ,dum moliuntur1 dum comuntur1 
annus est4 ,terent4  #bid ,nihil mihi   
magis quam pompa displicet3 non solum   

quia mala1 et humilitati contraria1 sed 
quia difficilis1 et quieti adversa est4 
,petrarch4 in ,vita ,sua4  #bie ,nimia  
omnia nimium exhibent negotium4  #bif   
,abundance of little things that have   
all their conveniences have all their   
inconveniences also1 and take up our    
time1 and so would shut out greater     
things1 if they be not cast aside       
themselves1 and would become great sins 
by such a consumption of our time1 ,luke
 x4 #db4  #big ,convivia1 qu dicuntur   
7cum sint commessationes modesti et     
bonis moribus inimic7 semper mihi       
displicuerunt2 laboriosum1 et inutile   
ratus vocare et vocari1 c4 ,idem4  #bih 
,laertius saith of ,solon1 that ,thespim
 tragdias agere et docere prohibuit1    
inutilem eas falsiloquentiam vocans4    
#bii #a ,pet4 iv4 #c4  #cjj ,eph4 ii4   
#b4                                     
,,chapter ,,vi4                         
,,directions ,,for ,,the ,,government   
,,of ,,the ,,thoughts4   ,i have showed 
you1 in my ,treatise of ,walking with   

,god1 how much man's thoughts are       
regarded by ,god1 and should be regarded
 by himself2 and what agents and        
instruments they are of very much good  
or evil3 this therefore ,i shall suppose
 and not repeat2 but only direct you in 
the governing of them4 ,the work having 
three parts1 they must have several     
directions4 #a4 ,for the avoiding of    
evil thoughts4 #b4 ,for the exercise of 
good thoughts4 #c4 ,for the improvement 
of good thoughts1 that they may be      
effectual4            ,tit4 #a4         
,directions against ,evil and ,idle     
,thoughts4  ,direct4 ,i4 ,know which are
 evil thoughts1 and retain such an      
odious character of them continually on 
your minds1 as may provoke you still to 
meet them with abhorrence4 ,evil        
thoughts are such as these3 ,all        
thoughts against the being1 or          
attributes1 or relations1 or honour1 or 
works of ,god3 atheistical and          
blasphemous1 idolatrous and unbelieving 
thoughts3 all thoughts that tend to     

disobedience or opposition to the will  
or word of ,god2 and all that savour of 
unthankfulness1 or want of love to ,god2
 or of discontent and distrust1 or want 
of the fear of ,god1 or that tend to any
 of these3 also sinful1 selfish1        
covetous1 proud studies2 to make a mere 
trade of the ministry for gain2 to be   
able to overtalk others2 searching into 
unrevealed1 forbidden things2 inordinate
 curiosity1 and hasty conceitedness of  
your own opinions about ,god's decrees1 
or obscure prophecies1 prodigies1       
providence1 mentioned before about pride
 of our understandings4  ,all thoughts  
against any particular word1 or truth1  
or precept of ,god1 or against any      
particular duty2 against any part of the
 worship and ordinances of ,god2 that   
tend to unreverent neglect of the name1 
or holy day of ,god3 all impious        
thoughts against public duty1 or family 
duty1 or secret duty2 and all that would
 hinder or mar any one duty3 all        
thoughts of dishonour1 contempt1        

neglect1 or disobedience to the         
authority of higher powers set over us  
by ,god1 either magistrates1 pastors1   
parents1 masters1 or any other          
superiors4 ,all thoughts of pride1      
self-exalting ambition1 self-seeking    
covetousness3 voluptuous1 sensual       
thoughts1 proceeding from or tending to 
the corrupt1 inordinate pleasures of the
 flesh3 thoughts which are unjust1 and  
tend to the hurt and wrong of others3   
envious1 malicious1 reproachful1        
injurious1 contemptuous1 wrathful1      
revengeful thoughts3 lustful1 wanton1   
filthy thoughts3 drunken1 gluttonous1   
fleshly thoughts3 inordinate1 careful1  
fearful1 anxious1 vexatious1            
discomposing thoughts3 presumptuous1 and
 secure1 despairing1 and dejecting      
thoughts3 slothful1 delaying1 negligent1
 and discouraging thoughts3             
uncharitable1 cruel1 false1 censorious1 
unmerciful thoughts2 and idle1          
unprofitable thoughts4 ,hate all these  
as the devil's spawn4  ,direct4 ,,ii4   

,be not insensible what a great deal of 
duty or sin are in the thoughts1 and of 
how dangerous a signification and       
consequence a course of evil thoughts is
 to your souls4 ,they show what a man   
is1 as much as his words or actions do3 
,for as he thinketh in his heart1 so is 
he1 ,prov4 xxiii4 #g4 ,a good man or    
evil is denominated by the good or evil 
treasure of the heart1 though known to  
men but by the fruits4 ,oh the vile and 
numerous sins that are committed in     
men's thoughts1 and proceed from men's  
thoughts6 ,o the precious time that is  
lost1 in idle1 and other sinful         
thoughts6 ,oh the good that is hindered 
hereby both in heart and life6 ,but of  
this having spoken in the treatise      
afore-mentioned1 ,i proceed4  ,direct4  
,,iii4 ,above all be sure that you      
cleanse the fountain1 and destroy those 
sinful inclinations of the heart1 from  
which your evil thoughts proceed4 ,in   
vain else will you strive to stop the   
streams3 or if you should stop them1    

that very heart itself will be loathsome
 in the eyes of ,god4 ,are your thoughts
 all upon the world1 either coveting1 or
 caring1 or grieving for what you want1 
or pleasing yourselves with what you    
have or hope for8 ,get down your        
deceived estimation of the world2 cast  
it under your feet1 and out of your     
heart2 and count all1 with ,paul1 but as
 loss and dung1 for the excellent       
knowledge of ,god in ,christ3 for till  
the world be dead in you1 your worldly  
thoughts will not be dead2 but all will 
stand still when once this poise is     
taken off3 crucify it1 and this breath  
and pulse will cease4 ,so if your       
thoughts do run upon matter of          
preferment1 or honour1 disgrace1 or     
contempt1 or if you are pleased with    
your own pre-eminence or applause2      
mortify your pride1 and beg of ,god a   
humble1 self-denying1 contrite heart4   
,for till pride be dead1 you will never 
be quiet for it2 but it will stir up    
swarms of self-exalting and yet         

self-vexing thoughts1 which make you    
hateful in the eyes of ,god4 ,so if your
 thoughts be running out upon your back 
and belly1 what you shall eat or drink1 
or how to please your appetite or sense2
 mortify the flesh1 and subdue its      
desires1 and master your appetite1 and  
bring them into full obedience unto     
reason1 and get a habit of temperance2  
or else your thoughts will be still upon
 your guts and throats3 for they will   
obey the ruling power2 and a violent    
passion and desire doth so powerfully   
move them1 that it is hard for the      
reason and will to rule them4 ,so if    
your thoughts are wanton and filthy1 you
 must cleanse that unclean and lustful  
heart1 and get ,christ to cast out the  
unclean spirit1 and become chaste       
within1 before you will keep out your   
unchaste cogitations4 ,so if you have   
confusion and vanity in your thoughts1  
you must get a well furnished and well  
composed mind and heart1 before you will
 well cure the malady of your thoughts4 

,direct4 ,,iv4 ,keep at a sufficient    
distance from those tempting objects1   
which are the fuel and incentives of    
your evil thoughts4 ,can you expect that
 the drunkard should rule his thoughts1 
whilst he is in the alehouse or tavern1 
and seeth the drink8 or that the glutton
 should rule his thoughts1 while the    
pleasing dish is in his sight8 or that  
the lustful person should keep chaste   
his thoughts1 in the presence of his    
enamouring toy8 or that the wrathful    
person rule his thoughts1 among         
contentious1 passionate words8 or that  
the proud person rule his thoughts1 in  
the midst of honour and applause8 ,away 
with this fuel1 fly from this infectious
 air1 if you would be safe4  ,direct4   
,v4 ,at least make a covenant with your 
senses1 and keep them in obedience1 if  
you will have obedient thoughts4 ,for   
all know by experience how potently the 
senses move the thoughts4 ,job saith1 ,i
 made a covenant with my eyes1 why then 
should ,i think upon a maid4 ,mark how  

the covenant with his eyes is made the  
means to rule his thoughts4 ,pray with  
,david1 ,turn away my eyes from         
beholding vanity1 ,psal4 cxix4 #cg4     
,keep a guard upon your eyes1 and ears1 
and taste1 and touch1 if you will keep a
 guard upon your thoughts4 ,let not that
 come into these outer parts1 which you 
desire should go no further4 ,open not  
the door to them1 if you would not let  
them in4  ,direct4 ,,vi4 ,remember how  
near kin the thought is to the deed2 and
 what a tendency it hath to it4 ,let    
,christ himself tell you1 ,matt4 v4 #bb1
 #bh1 ,but ,i say unto you1 ,that       
whosoever is angry with his brother     
without a cause shall be in danger of   
the judgment4 ,i say unto you1 ,that    
whosoever looketh on a woman to lust    
after her1 hath committed adultery with 
her already in his heart4 ,a malicious  
thought and a malicious deed are from   
the same spring1 and have the same      
nature3 only the deed is the riper      
serpent1 and can sting another2 when the

 thought is as the younger serpent1 that
 hath only the venomous nature in       
itself4 ,a lustful thought is from the  
same defiled puddle1 as actual          
filthiness3 and the thought is but the  
passage to the action3 it is but the    
same sin in its minority1 tending to    
maturity4  ,direct4 ,,vii4 ,keep out1 or
 quickly cast out1 all inordinate       
passions3 for passions do violently     
press the thoughts1 and forcibly carry  
them away4 ,if anger1 or grief1 or fear1
 or any carnal love1 or joy1 or pleasure
 be admitted1 they will command your    
thoughts to run out upon their several  
objects4 ,and when you rebuke your      
thoughts1 and call them in1 they will   
not hear you1 till you get them out of  
the crowd and noise of passion4 ,as in  
the heat of civil wars no government is 
well exercised in a kingdom2 and as     
violent storms disable the mariners to  
govern the ship1 and save it and        
themselves2 so passions are too stormy a
 region for the thoughts to be well     

governed in4 ,till your souls be reduced
 to a calm condition1 your thoughts will
 be tumultuating1 and hurried that way  
that the tempests drive them4 ,till     
these wars be ended1 your thoughts will 
be licentious1 and partakers in the     
rebellion4  ,direct4 ,,viii4 ,keep your 
souls in a constant and careful         
obedience unto ,god4 ,observe his law2  
be continually sensible that you are    
under his government1 and awed by his   
authority4 ,man judgeth not your        
thoughts3 if you are subject to man     
only1 your thoughts must be ungoverned3 
but the heart is the first object of    
,god's government1 and that which he    
principally regardeth4 ,his laws extend 
to all your thoughts2 and therefore if  
you know what obedience to ,god is1 you 
must know what the obedience of your    
thoughts to him is2 for he that obeyeth 
,god as ,god1 will obey him in one thing
 as well as another1 and will obey him  
as the governor and judge of thoughts4  
,the powerful1 searching word of ,christ

 is a discerner of the thoughts and     
intentions of the heart1 and as a       
two-edged sword is sharp and quick1 and 
will pierce and cut as deep as the very 
soul and spirit1 ,heb4 iv4 #ab1 #ac4 ,it
 casteth down every imagination1 and    
bringeth into captivity every thought to
 the obedience of ,christ1 #b ,cor4 x4  
#e4 ,therefore ,david saith to ,god1    
,search me1 ,o ,god1 and know my heart2 
try me1 and know my thoughts2 and see if
 there be any wicked way in me1 and lead
 me in the way everlasting1 ,psal4      
cxxxix4 #bc1 #bd4 ,and you find ,god's  
laws and reproofs extending to the      
thoughts3 ,isa4 lix4 #g1 ,their thoughts
 are thoughts of iniquity4 ,the fool's  
heart-atheism is rebuked1 ,psal4 xiv4   
#a4 ,he reproveth a rebellious people1  
for walking in a way that is not good1  
after their own thoughts1 ,isa4 lxv4 #b4
 ,see how ,christ openeth the heart1    
,matt4 xv4 #i4 ,he chargeth them1 ,deut4
 xv4 #i1 to beware that there be not a  
thought in their wicked hearts1 against 

the mercy which they must show to the   
poor4 ,psal4 xlix4 #aa1 he detecteth the
 inward thought of the worldling1 that  
their houses shall continue for ever4   
,prov4 xxiv4 #i1 he saith1 ,the thought 
of foolishness is sin4 ,the old world   
was condemned because the imaginations  
of their hearts were only evil          
continually1 ,gen4 vi4 #e4 ,and when    
,god calleth a sinner to conversion1 he 
saith1 ,let the wicked forsake his way1 
and the unrighteous man his thoughts1   
and let him return unto the ,lord1 and  
he will have mercy upon him1 ,isa4 lv4  
#f1 #g4 ,you see then if you are subject
 to ,god1 your thoughts must be         
obedient4  ,direct4 ,,ix4 ,remember     
,god's continual presence2 that all your
 thoughts are in his sight4 ,he seeth   
every filthy thought1 and every         
covetous1 and proud1 and ambitious      
thought1 and every uncharitable1        
malicious thought4 ,if you be not       
atheists1 the remembrance of this will  
somewhat check and control your         

thoughts1 that ,god beholdeth them4 ,he 
understandeth your thoughts afar off1   
,psal4 cxxxix4 #b4 ,doth not he that    
pondereth the heart consider it1 ,prov4 
xxiv4 #ab4 ,wherefore think ye evil in  
your hearts8 saith ,christ1 ,matt4 ix4  
#d4  ,direct4 ,x4 ,bethink you seriously
 what a government you would keep upon  
your thoughts1 if they were but written 
on your foreheads1 or seen by all that  
see you1 yea1 or but open to some person
 whom you reverence4 ,oh how ashamed    
would you then be1 that men should see  
your filthy thoughts1 your malicious    
thoughts1 your covetous and deceiving   
thoughts6 ,and is not the eye of ,god   
ten thousand times more to be reverenced
 and regarded8 ,and is not man your god1
 if you are awed more by man than by    
,god1 and if the eye of man can do more 
to restrain you8  ,direct4 ,,xi4 ,keep  
tender your consciences1 that they may  
not be regardless or insensible of the  
smallest sin4 ,a tender conscience      
feareth evil and idle thoughts2 and will

 smart in the penitent review of        
thoughts2 but a seared conscience       
feeleth nothing1 except some grievous1  
crying sins4 ,a tender conscience       
obeyeth that precept1 ,prov4 xxx4 #cb1  
,if thou hast done foolishly in lifting 
up thyself1 or if thou hast thought     
evil1 lay thy hand upon thy mouth4      
,direct4 ,,xii4 ,cast out vain and      
sinful thoughts in the beginning1 before
 they settle themselves and make a      
dwelling of thy heart4 ,they are        
easiliest and safeliest resisted in the 
entrance4 ,thy heart will give them     
rooting and grow familiar with them1 if 
they make any stay4 ,besides1 it shows  
the greater sin1 because there is the   
less resistance1 and the more consent4  
,if the will were against them1 it would
 not let them alone so long4 ,yea1 and  
their continuance tendeth to your ruin2 
it is like the continuance of poison in 
your bowels1 or fire in your thatch1 or 
a spy in an army3 as long as they stay  
they are working toward your greater    

mischief4 ,if these flies stay long they
 will blow and multiply2 they will make 
their nests1 and breed their young1 and 
you will quickly have a swarm of sins4  
,direct4 ,,xiii4 ,take heed lest any    
practical error corrupt your            
understandings2 or lest you be engaged  
in any ill design3 for these will       
command your thoughts into a course of  
sinful attendance and service to their  
ends4 ,he that erreth and thinks his sin
 is his virtue or his duty1 will indulge
 the thoughts of it without control2    
yea1 he will drive on his mind to such  
cogitations2 and steal from the         
authority and word of ,god1 the motives 
and incentives of his sin4 ,as false    
prophets speak against ,god in the name 
of ,god1 and against his word as by the 
pretended authority of his word2 so an  
erring mind will fetch its arguments    
from ,god and from the ,scripture1 for  
those sinful thoughts which are against 
,god and ,scripture4 ,and if evil       
thoughts will so hardly be kept out when

 we plead the authority of ,god and his 
word against them1 and do the best we   
can to hinder them2 how will they       
prevail when you plead the authority of 
,god and the sacred ,scriptures for     
them1 and take it to be your duty to    
kindle and promote them6 ,for instance2 
all the sinful thoughts by which the    
,romish clergy are contriving the       
support of their kingdom of darkness in 
the world1 and the continuance of their 
tyranny in the church1 are but the      
products of their error1 which tells    
them that all this should be done1 as   
pleasing to ,god1 and profitable to the 
church4 ,all the bloody thoughts of     
persecutors1 against the church and holy
 ways of ,christ1 have been cherished by
 this erroneous thought4 ,john xvi4 #bc1
 ,the time cometh that whoever killeth  
you1 will think that he doth ,god       
service2 and these things they will do  
unto you1 because they have not known   
the ,father nor me4 ,all ,paul's bloody 
contrivances and practices against the  

church did come from this4 ,acts xxvi4  
#i1 ,i verily thought with myself1 that 
,i ought to do many things contrary to  
the name of ,jesus of ,nazareth3 which  
thing ,i also did4 ,all the scornful and
 reproachful thoughts and speeches of   
many of the ungodly against a holy life1
 are hence3 #a ,pet4 iv4 #d1 ,they think
 it strange that you run not with them  
to excess of riot1 speaking evil of you4
 ,the vain babbling of hypocrites1 who  
cheat their souls with idle lip-labour1 
instead of the spiritual service from   
the heart1 and the sacrifice of fools1  
who offer ,god some outward thing1 while
 they deny him their hearts and holy    
obedience1 do proceed from this1 that   
they think to be heard for their much   
babbling1 ,matt4 vi4 #g1 and they       
consider not that they do evil1 ,eccl4  
v4 #a4 ,all the self-flattery and       
presumption of the ungodly1 and         
consequently all their ungodly lives1   
are much from their erroneous thoughts3 
,he that thinketh he is something when  

he is nothing1 deceiveth himself1 ,gal4 
vi4 #c4 ,o come into the light1 and     
forsake your darkness6 for sinful       
thoughts are like hobgoblins and hags1  
that fly from the light2 and like worms 
and serpents1 that creep into holes1 and
 crawl and gender in the dark4  ,direct4
 ,,xiv4 ,remember what an opening of    
thoughts there will be1 when you come   
into the light1 either here by          
conviction1 or at the furthest at the   
day of judgment4 ,then you will be      
ashamed to see what filth and vanity you
 entertained2 and with what dross and   
rubbish you stuffed your minds4 ,when   
the light comes in1 what abundance of   
things will you see to your             
astonishment1 in the dungeon of your    
hearts1 which now you take no notice of6
 ,remember1 that all your hidden        
thoughts must one day be brought into   
the open light4 ,say not that this is a 
thing impossible1 because they are so   
numerous3 for ,god who seeth them all at
 once1 and causeth his sun to illuminate

 so many millions at once1 can make you 
see them all at once1 and yet           
distinctly1 and see the shame and       
filthiness of every one of them4        
,direct4 ,,xv4 ,when you find that some 
thoughts of sin and vanity are following
 you still1 for all that you can do1 you
 must not therefore plunge your souls   
into so much solicitousness1 fear1 and  
trouble1 as may discourage and distract 
your mind2 but wait on ,god in the      
complacential and obediential way of    
cure4 ,it is the tempter's method to    
keep sinners utterly careless of their  
thoughts1 and senseless of any sin that 
is in them1 as long as he can2 and when 
that hope faileth him1 he will labour to
 make a humble1 obedient soul so        
sensible of the sin of his thoughts1 and
 so careful about them1 as to confound  
him1 and cast him into melancholy1      
discouragement1 and despair2 and then he
 will have no command of his thoughts at
 all2 but they will be as much          
ungoverned another way1 and feed        

continually upon terror4 ,the end of    
this temptation is to distract you and  
confound you4 ,the pretence of the      
tempter will be contrary to his end3 for
 while he driveth you with terrors to   
think of nothing else but what you have 
been or are thinking on1 and to make    
your own thoughts the only or principal 
matter of your thoughts1 he will        
confound you1 and make you undisposed to
 all good1 and unable to govern your    
thoughts at all4 ,but if you principally
 study the excellencies of ,god and     
godliness1 and take the course which    
tends to make religion pleasant to you1 
and withal keep up an awful obedience to
 ,god1 this complacential obedience will
 best prevail4  ,direct4 ,,xvi4         
,therefore deliver up your hearts to    
,christ in love and duty1 and consecrate
 your thoughts entirely to his service1 
and keep them still exercised on him1 or
 in his work3 and this will most        
effectually cure them of vanity and     
sin4#cja ,if you have a friend that you 

love entirely1 you will not feed swine  
in the room that must entertain him2 you
 will not leave it nasty and unclean2   
you will not leave it common to every   
dirty1 unsuitable companion1 to intrude 
at pleasure and disturb your friend4 ,so
 love and pleasure will be readily and  
composedly careful1 to keep clean the   
heart1 and shut out vain and filthy     
thoughts1 and say1 ,this room is for a  
better guest2 nothing shall come here   
which my ,lord abhorreth3 is he willing 
so wonderfully to condescend1 as to take
 up so mean a habitation1 and shall ,i  
straiten him1 or offend him1 by letting 
in his noisome enemies8 ,will he dwell  
in my heart1 and shall ,i suffer        
thoughts of pride1 or lust1 or malice1  
to dwell with him1 or to enter in8 ,are 
these fit companions for the ,spirit of 
grace8 ,do ,i delight to grieve him8 ,i 
know as soon as ever they come in1 he   
will either resist them till he drive   
them out again1 or he will go out       
himself4 ,and shall ,i drive away so    

dear a ,friend1 for the love of a       
filthy1 pernicious enemy8 ,or do ,i     
delight in war8 ,would ,i have a        
continual combat in my heart8 ,shall ,i 
put the ,spirit of ,christ to fight for 
his habitation1 against such an         
ignominious foe8 ,indeed there is no    
true cure for sinful1 vain1 unprofitable
 thoughts1 but by the contrary2 by      
calling up the thoughts unto their      
proper work1 and finding them more      
profitable employment3 and this is by   
consecrating the heart and them entirely
 to the love and service of him1 that   
hath by the wonders of his love1 and by 
the strange design of his purchase and  
merits1 so well deserved them4 ,let     
,christ come in1 and deliver him the    
key1 and pray him to keep thy heart as  
his own1 and he will cast out buyers and
 sellers from his temple1 and will not  
suffer his house of prayer to be a den  
of thieves4 ,but if you receive ,christ 
with reserves1 and keep up designs for  
the world and flesh1 marvel not if      

,christ will be no partners with them1  
but leave all to those guests1 which you
 would not leave for him4               
,tit4 #b4 ,directions to furnish the    
,mind with ,good                        
,thoughts4#cjb  ,to have the mind well  
furnished with matter for holy and      
profitable thoughts1 is necessary to all
 that have the use of reason1 though not
 to all alike4 ,but ,i shall here       
present you only with such materials as 
are necessary to a holy life1 and to be 
used in our daily walk with ,god2 and   
not meddle with such as are proper to   
pastors1 magistrates1 or other special  
callings1 though ,i may give some       
general directions also for students in 
the end of this4  ,sidenote3 ,our own   
interest and end4  ,direct4 ,i4         
,understand well your own interest and  
great concernments1 and be well resolved
 what you live for1 and what is your    
true felicity and end2 and then this    
will command your thoughts to serve it4 
,the end is it that the means are all   

chosen for1 and used for4 ,a man's      
estimation directeth his intention and  
designs2 and his intention and designs  
command his thoughts4 ,these will       
certainly have the first and chiefest1  
the most serious1 and practical1 and    
effectual thoughts2 though some         
by-thoughts may run out another way3 as 
the miller will be sure to keep so much 
water as is necessary to grind his      
grist1 though he may let that run by    
which he thinks he hath no need of2 as  
you gather in all your corn and fruit   
for yourselves at harvest1 though       
perhaps you will leave some scatterings 
which you do not value much1 for any    
that will to gather2 so whatever a man  
taketh for his ultimate end and true    
felicity1 will have the store and stream
 of his cogitations1 though he may      
scatter some few upon other things1 when
 he thinks he may do it without any     
detriment to his main design4 ,as a     
traveller's face is ordinarily towards  
his journey's end1 though so far as he  

thinks it doth not stop him1 he may look
 behind him1 or on each side2 so our    
main end will in the main carry on our  
thoughts4 ,and therefore unholy souls1  
that know not practically any higher end
 than the prosperity and pleasure of the
 flesh1 and the plenty and honour of the
 world1 cannot possibly exercise any    
holy government over their thoughts2 but
 their minds and consciences are        
defiled1 and their thoughts made carnal 
as is their end4 ,nor is there any      
possibility of curing their vicious1    
wicked thoughts1 and of ordering them   
acceptably to ,god1 but by curing their 
worldly1 carnal minds1 and causing them 
to change their designs and ends4 ,and  
this must be by understanding what is   
their interest4 ,know well but what it  
is that is most necessary for you1 and  
best for you1 and it will change your   
hearts1 and save your souls4 ,know this1
 and your thoughts will never want      
matter to be employed on2 nor will they 
be suffered to wander much abroad4      

,therefore it is that the expectation of
 death1 and the thought of coming       
presently to judgment1 do use more      
effectually to supply the mind with the 
wisest and most useful thoughts1 than   
the learnedst book or ordinary means    
can4 ,that which tells a man best what  
he hath to do1 doth best tell him what  
he hath to think on4 ,but the approach  
of death1 and the appearance of         
eternity1 doth best tell a dull and     
fleshly sinner what he hath to do2 this 
tells1 and tells him roundly1 that he   
must presently search his heart and     
life1 and judge himself as one that is  
going to the final judgment2 and that it
 is high time for him to look out for   
the remedy for his sin and misery1 c42  
and therefore it will command his       
thoughts this way4 ,ask any lawyer1     
physician1 or tradesman1 what commands  
his thoughts2 and you will find that his
 interest1 and his ends1 and work       
command them4 ,know what it is to have  
an immortal soul1 that must live in joy 

or woe for ever1 and what it is to be   
always so near to the irreversible1     
determining sentence1 and what it is to 
have this short uncertain time1 and no  
more1 to make our preparation in1 and   
then it is easy to foretell which way   
your thoughts will go4 ,a man that      
knoweth his house is on fire1 will be   
thinking how to quench it2 a man that   
knoweth he is entering into a mortal    
sickness1 will be thinking how to cure  
it4 ,there is no better way to have your
 thoughts both furnished and acted      
aright1 than to know your interest1 and 
right end4  ,sidenote3 ,god4  ,direct4  
,,ii4 ,know ,god aright1 and behold him 
by the eye of an effectual faith1 and   
you shall never want matter for holy    
thoughts4 ,his greatness and continual  
presence with you may command your      
thoughts1 and awe them1 and keep them   
from masterless vagaries4 ,his wisdom   
will find them continual employment1    
upon the various1 excellent1 and        
delectable subjects of his natural and  

supernatural revelation2 but no where so
 much as upon himself4 ,in ,god thou    
mayst find matter for thy cogitations   
and affections1 most high and excellent1
 delighting the mind with a continual   
suavity1 affording still fresh delights1
 though thou meditate on him a thousand 
years1 or to all eternity4 ,thou mayst  
better say1 that the ocean hath not     
water enough for thee to swim in1 or    
that the earth hath not room enough for 
thee to tread upon1 than that there is  
not matter enough in ,god1 for thy      
longest meditations1 and most           
delighting1 satisfying thoughts4 ,the   
blessed angels and saints in heaven1    
will find enough in ,god alone to employ
 their minds to all eternity4 ,oh horrid
 darkness and atheism that yet remaineth
 on our hearts6 that we should want     
matter for our thoughts1 to keep them   
from feeding upon air or filth6 or want 
matter for our delight1 to keep our     
minds from begging it at the creature's 
door1 or hungering for the husks that   

feed the swine6 when we have the        
infinite ,god1 omnipotent1 omniscient1  
most good and bountiful1 our life1 and  
hope1 and happiness1 to think on with   
delight4  ,sidenote3 ,the world to come4
  ,direct4 ,,iii4 ,if you have but an   
eye of faith1 to see the things of the  
unseen world1 as revealed in the sacred 
word1 you cannot want matter to employ  
your thoughts4 ,scripture is the glass  
in which you may see the other world4   
,there you may see the ,ancient of      
,days1 the ,eternal ,majesty shining in 
his glory1 for the felicitating of holy1
 glorified spirits4 ,there you may see  
the human nature advanced above angels1 
and enjoying the highest glory next to  
the uncreated ,majesty2 and ,christ     
reigning as the ,king of all the world1 
and all the angels of ,god obeying1     
honouring1 and worshipping him4 ,you may
 see him sending his angels on his      
gracious messages1 to the lowest members
 of his body1 the little ones of his    
flock on earth2 you may see him         

interceding for all his saints1 and     
procuring their peace and entertainment 
with the ,father2 and preparing for     
their reception when they pass into     
those mansions1 and welcoming them one  
by one as they pass hence4 ,there you   
may see the glorious1 celestial society 
attending1 admiring1 extolling1         
worshipping1 the ,great ,creator1 the   
,gracious ,redeemer1 and the ,eternal   
,spirit1 with uncessant1 glorious1 and  
harmonious praise2 you may see them     
burning in the delicious flames of holy 
love1 drawn out by the vision of the    
face of ,god1 and by the streams of love
 which he continually poureth out upon  
them2 you may see the magnetic          
attraction of the uncreated love1 and   
the felicitating closure of the         
attracted love of holy spirits1 thus    
united unto ,god by ,christ1 and        
feasting everlastingly upon him2 you may
 see the ravishments of joy1 and the    
unspeakable pleasures1 which all these  
blessed spirits have in this            

transporting sight1 and love1 and       
praise4 ,you may see the ecstasies of   
joy which possess the souls of those    
that are newly passed from the body1 and
 escaped the sins and miseries of this  
world1 and find there such sudden       
ravishing entertainment1 unspeakable    
beyond their former expectations1       
conceivings1 or belief4 ,you may see    
there with what wonder1 what pity1 what 
loathing and detestation1 those holy1   
glorified souls look down upon earth1 on
 the negligence1 contempt1 sensuality1  
and profaneness of the dreaming and     
distracted world6 ,you may see there    
what you shall be for ever1 if you be   
the holy ones of ,christ1 and where you 
must dwell1 and what you must do1 and   
what you shall enjoy4 ,all this you may 
so know by sound believing1 as to be    
carried to it as sincerely as if your   
eyes had seen it1 ,heb4 xi4 #a2 #b ,cor4
 v4 #g4 ,and yet can your thoughts be   
idle1 or carnal1 or worldly and sinful1 
for want of work8 ,are your meditations 

dry and barren for want of matter to    
employ them8 ,doth the fire of love or  
other holy affections go out for want of
 fuel to feed it8 ,are not heaven and   
eternity spacious enough for your minds 
to expatiate in8 ,is not such a world as
 that sufficient for you to study1 with 
fresh and delectable variety of         
discoveries from day to day8 or that    
which is more delightful than variety8  
,would you have more matter1 or higher  
and more excellent matter1 or sweeter   
and more pleasant matter1 or matter     
which doth nearlier concern yourselves8 
,get that faith which all that shall be 
saved live by1 which makes things absent
 as operative 7in some measure7 as if   
they were present1 and that which will  
be as if it now were1 and that which is 
unseen as if it were now open to your   
eyes2 and then your thoughts will want  
neither matter to work upon1 nor        
altogether an actuating excitation4  ,if
 this were not enough1 ,i might tell you
 what faith can see also in hell1 which 

is not unworthy of your serious         
thoughts4#cjc ,what work is there8 what 
direful complaints and lamentations8    
what self-tormentings1 and what sense of
 ,god's displeasure1 and for what8 ,but 
,i will wholly pass this by1 that you   
may see there is delightful work enough 
for your thoughts1 and that ,i set you  
no unpleasant task4  ,sidenote3 ,the    
work of love4  ,direct4 ,,iv4 ,get but  
the love of ,god well kindled in your   
heart1 and it will find employment1 even
 the most high and sweet employment1 for
 your thoughts4 ,yourselves shall be the
 judges1 whether your love doth not for 
the most part rule your thoughts1       
assigning them their work1 and directing
 them when1 and how long to think on it4
 ,see but how a lustful lover is carried
 after a beloved1 silly piece of flesh6 
,their thoughts will so easily and so   
constantly run after it1 that they need 
no spur6 ,mark in what a stream it      
carrieth them6 how it feedeth and       
quickeneth their invention1 and         

elevateth an ordinary fancy into a      
poetical and passionate strain6 ,what   
abundance of matter can a lover find1 in
 the narrow compass of a dirty corpse1  
for his thoughts to work on night and   
day6 ,and will not the love of ,god then
 much more fill and feast your thoughts8
 ,how easily can the love of money find 
matter for the thoughts of the worldling
 from one year to another8 ,it is easy  
to think of any thing which you love4   
,oh what a happy spring of meditation1  
is a rooted1 predominant love of ,god6  
,love him strongly1 and you cannot      
forget him4 ,you will then see him in   
every thing that meets you2 and hear him
 in every one that speaketh to you3 if  
you miss him1 or have offended him1 you 
will think on him with grief2 if you    
taste of his love1 you will think of him
 with delight2 if you have but hope1 you
 will think of him with desire1 and your
 minds will be taken up in seeking him1 
and in understanding and using the means
 by which you may come to enjoy him4    

,love is ingenious1 and full1 and quick1
 and active1 and resolute2 it is        
valiant1 and patient1 and exceeding     
industrious1 and delighteth to encounter
 difficulties1 and to appear in labours1
 and to show itself in advantageous     
sufferings2 and therefore it maketh the 
mind in which it reigneth exceeding     
busy1 and findeth the thoughts a world  
of work4 ,if ,god be not in all the     
thoughts of the ungodly1 ,psal4 x4 #d1  
it is because he is not in his heart4   
,he may be nigh their mouths1 but he is 
far from their reins1 ,jer4 xii4 #b4 ,do
 those men believe themselves1 or would 
they be believed by any one that is     
wise1 who say they love ,god above all1 
and yet neither think of him1 nor love  
to think of him2 but are unwearied in   
thinking of their wealth1 and honours1  
and the pleasures of their flesh8       
,consider this1 ye that forget ,god1    
lest he tear you in pieces1 and there be
 none to deliver you1 ,psal4 #a4 #bb4   
,sidenote3 ,jesus ,christ and all the   

work of redemption4  ,direct4 ,v4       
,soundly understand the wonderful       
mystery of man's redemption1 and know   
,jesus ,christ1 and you need not want   
employment for your thoughts4 ,for in   
him are hid all the treasures of wisdom 
and knowledge1 ,col4 ii4 #c4 ,he is the 
power of ,god1 and the wisdom of ,god1  
#a ,cor4 i4 #bd4 ,if the study of       
,aristotle1 ,plato1 ,plotinus1 and their
 numerous followers and commentators1   
can find work for the thoughts of men   
that would know the works of ,god1 or   
would be accounted good philosophers1   
even for many years together1 or a great
 part of their lives1 what work then may
 a christian find for his thoughts in   
,jesus ,christ1 who of ,god is made unto
 us wisdom1 and righteousness1 and      
sanctification1 and redemption1 #a ,cor4
 i4 #cj4 ,for it pleased the ,father    
that in him should all fulness dwell1   
,col4 i4 #ai4 ,and therefore in him     
there is fulness of matter for our      
meditations4 ,as ,paul determined to    

know nothing 7or make ostentation of no 
other knowledge7 but ,christ crucified1 
#a ,cor4 ii4 #b2 so if your thoughts had
 nothing to work upon many years        
together1 but ,christ crucified1 they   
need not stand still a moment for want  
of most suitable and delightful matter4 
,the mystery of the incarnation alone1  
may find you work to search and admire  
many ages6 ,but if thence you proceed to
 that world of wonderful matter which   
you may find in his doctrine1 miracles1 
example1 sufferings1 temptations1       
victories1 resurrection1 ascension2 and 
in his kingly1 prophetical1 and priestly
 offices2 and in all the benefits which 
he hath purchased for his flock2 oh1    
what full and pleasant work is here for 
the daily thoughts of a believer6 ,the  
soul may dwell here with continual      
delight1 till it say with ,paul1 ,gal4  
ii4 #bj1 ,i am crucified with ,christ1  
nevertheless ,i live2 yet not ,i1 but   
,christ liveth in me3 and the life which
 ,i now live in the flesh1 ,i live by   

the faith of the ,son of ,god1 who loved
 me and gave himself for me4 ,therefore 
daily bow your knees to the ,father of  
our ,lord ,jesus ,christ1 of whom the   
whole family in heaven and earth is     
named1 that he would grant you1         
according to the riches of his glory1 to
 be strengthened with might by his      
,spirit in the inner man2 that ,christ  
may dwell in your hearts by faith2 that 
ye1 being rooted and grounded in love1  
may be able to comprehend with all      
saints1 what is the breadth1 and length1
 and depth2 and height1 and to know the 
love of ,christ1 which passeth          
knowledge1 that ye might be filled with 
all the fulness of ,god1 ,eph4 iii4     
#ad-ai4  ,sidenote3 ,the holy           
,scriptures4  ,direct4 ,,vi4 ,search the
 holy ,scriptures1 and acquaint         
yourselves well with the oracles of     
,god1 which are able to make you wise   
unto salvation1 and you will find       
abundant matter for your thoughts4 ,if  
you cannot find work enough for your    

minds1 among all those heights and      
depths1 those excellencies and          
difficulties1 it is because you never   
understood them1 or never set your      
hearts to search them4 ,what mysterious 
doctrines1 how sublime and heavenly1 are
 there for you to meditate on as long as
 you live6 ,what a perfect law1 a system
 of precepts most spiritual and pure6   
,what terrible threatenings against     
offenders are there to be matter of your
 meditations4 ,what wonderful histories 
of love and mercy6 ,what holy examples6 
,what a treasury of precious promises1  
on which lieth our hope of life eternal6
 ,what full and free expressions of     
grace6 ,what a joyful act of pardon and 
oblivion to penitent1 believing sinners6
 ,in a word1 the character of our       
inheritance1 and the law which we must  
be governed and judged by1 are there    
before us for our daily meditation6     
,david1 that had much less of it than   
we1 saith1 ,o how love ,i thy law6 it is
 my meditation all the day1 ,psal4 cxix4

 #ig4 ,and ,god said to ,joshua1 ,this  
book of the law shall not depart out of 
thy mouth1 but thou shalt meditate      
therein day and night1 that thou mayst  
observe to do according to all that is  
written therein1 ,josh4 i4 #h4 ,and     
,moses commanded the ,israelites1 that  
these words should be in their hearts1  
and that they teach them diligently to  
their children1 and talk of them when   
they sat in their houses1 and when they 
walked by the way1 and when they lay    
down1 and when they rose up1 and to     
write them on the posts of their houses1
 and on their gates1 c4 that they might 
be sure to remember them1 ,deut4 vi4 #g4
  ,sidenote3 ,ourselves as we are ,god's
 work4  ,direct4 ,,vii4 ,know thyself   
well as thou art the work of ,god1 and  
in thyself thou wilt find abundant      
matter for thy meditations4 ,there thou 
hast the natural image of ,god to       
meditate on and admire2 even the noble  
faculties of thy understanding and free 
will1 and executive power4 ,and thou    

hast his moral or spiritual image to    
meditate on1 if thou be not             
unregenerate3 even thy holy wisdom1     
will1 and power1 or thy holy light1 and 
love1 and power with promptitude for    
holy practice2 and all in the unity of  
holy life4#cjd ,and there thou hast his 
relative image to meditate on2 even thy 
being1 #a4 ,the lord or owner4 #b4 ,the 
ruler4 #c4 ,the benefactor to the       
inferior creatures1 and their end4 ,oh  
the world of mysteries which thou       
carriest continually about thee in that 
little room4 ,what abundance of wonders 
are in thy body1 which is fearfully and 
wonderfully made6 ,and the greater      
wonders in thy soul4 ,thou art thyself  
the clearest glass that ,god is to be   
seen in under heaven1 as thou art a man 
and a saint6 ,and therefore the         
worthiest matter for thy own meditations
 7except that holy word1 which is thy   
rule1 and the holy church1 which is but 
a coalition of many such74 ,what a shame
 is it1 that almost all men do live and 

die such strangers to themselves1 as to 
be utterly unacquainted with the        
innumerable excellencies and mysteries1 
which ,god hath laid up in them2 and yet
 to let their thoughts run out upon     
vanities and toys1 and complain of their
 barrenness1 and want of matter1 to feed
 their better meditations4  ,sidenote3  
,our sins and wants4  ,direct4 ,,viii4  
,be not a stranger to the many sins1 and
 wants1 and weaknesses of thy soul1 and 
thou never needest to be empty of matter
 for thy meditations4 ,and though these 
thoughts be not the sweetest1 yet thy   
own folly hath made them necessary4 ,if 
thou be dangerously sick1 or but        
painfully sore1 thou canst scarce forget
 it3 if poverty afflict thee with       
pinching wants1 thy thoughts are taken  
up with cares and trouble day and night4
 ,if another wrong thee1 thou canst     
easily think on it4 ,and hast thou so   
often wronged thy ,god and ,saviour1 and
 so unkindly vilified his mercy1 and so 
unthankfully set light by saving grace1 

and so presumptuously and securely      
ventured on his wrath1 and yet dost thou
 find a scarcity of matter for thy      
meditations8 ,hast thou all the sins of 
thy youth and ignorance to think on1 and
 all the sins of thy rashness and       
sensuality1 and of thy negligence and   
sloth1 and of thy worldliness and       
selfishness1 ambition and pride1 thy    
passions and thy omissions1 and all thy 
sinful thoughts and words1 and yet art  
thou scanted of matter for thy thoughts8
 ,dost thou carry about thee such a body
 of death8 so much selfishness1 pride1  
worldliness1 and carnality2 so much     
ignorance1 unbelief1 averseness to ,god1
 and backwardness to all that is        
spiritual and holy2 so much passion1 and
 readiness to sin2 and yet dost thou not
 find enough to think on8 ,look over the
 sins of all thy life3 see them in all  
their aggravations2 as they have been   
committed against knowledge1 or means   
and helps1 against mercies and          
judgments1 and thy own vows or promises2

 in prosperity and under affliction     
itself2 in secret and with others2 in   
thy general and particular calling1 and 
in all thy relations2 in every place1   
and time1 and condition that thou hast  
lived in2 thy sins against ,god         
directly1 and thy injuries or neglects  
of man3 sins against holy duties1 and   
sins in holy duties2 in prayer1 hearing1
 reading1 sacraments1 meditation1       
conference1 reproofs1 and receiving of  
reproofs from others3 thy negligent     
preparations for death and judgment2 the
 strangeness of thy soul to ,god and    
heaven4#cje--;,is not here work enough  
for thy meditations8 certainly if thou  
think so1 it is because thy heart never 
felt the bitterness of sin1 nor was ever
 yet acquainted with true repentance2   
but the time is yet to come1 that light 
must show thee what sin is1 and what    
thou art1 and what thou hast done1 and  
how full thy heart is of the serpent's  
brood1 and that thy sin must find thee  
out6 ,dost thou not know that thy sins  

are as the sands of the shore1 or as the
 hairs upon thy head for number8 and    
that every sin hath deadly poison in it1
 and malignant enmity to ,god and       
holiness2 and yet are they not enough to
 keep thy thoughts from being idle8     
,judge by their language whether it be  
so with penitents3 ,psal4 li4 #b1 #c1   
,wash me throughly from my wickedness1  
and cleanse me from my sin2 for ,i      
acknowledge my transgressions1 and my   
sin is ever before me4 ,psal4 xl4 #ab1  
,for innumerable evils have compassed me
 about2 mine iniquities have taken hold 
upon me1 so that ,i am not able to look 
up3 they are more than the hairs of my  
head3 therefore my heart faileth me4    
,psal4 cxix4 #eg1 ,i thought on my ways1
 and turned my feet unto thy            
testimonies4 ,true repentance is thus   
described3 ,ezek4 xxxvi4 #ca1 ,then     
shall ye remember your own evil ways1   
and your doings that were not good1 and 
shall loathe yourselves in your own     
sight1 for your own iniquities1 and for 

your abominations4 ,yea1 ,god's         
forgiving and forgetting your sins1 must
 not make you forget them4 ,ezek4 xvi4  
#fj-fc1 ,i will establish to thee an    
everlasting covenant2 then shalt thou   
remember thy ways and be ashamed4 ,and  
,i will establish my covenant with thee2
 that thou mayst remember1 and be       
confounded1 and never open thy mouth any
 more1 because of thy shame1 when ,i am 
pacified towards thee for all that thou 
hast done1 saith the ,lord ,god of      
hosts4  ,sidenote3 ,satan's temptations4
  ,direct4 ,,ix4 ,be not a stranger to  
the methods1 and subtleties1 and        
diligence of ,satan1 in his temptations 
to undo thy soul1 and thou wilt find    
matter enough to keep thy thoughts from 
idleness4 ,he is thinking how to deceive
 thee and destroy thee2 and doth it not 
concern thee to think how to defeat him 
and escape and save thyself8 ,if the    
hare run not as fast as the dog1 he is  
like to die for it4 ,oh that thy eyes   
were but opened to see the snares that  

are laid for thee in thy nature1 in thy 
temperature and passions1 in thy        
interests1 thy relations1 thy friends   
and acquaintance1 and ordinary company2 
in thy businesses1 and possessions1 thy 
house1 and goods1 and lands1 and cattle1
 and tenants1 and servants1 and all that
 thou tradest with1 or hast to do with2 
in thine apparel and recreations2 in thy
 meat and drink1 and sleep1 and ease1 in
 prosperity and adversity2 in men's good
 thoughts1 or bad thoughts of thee2 in  
their praise and dispraise2 in their    
benefits and their wrongs2 their favour 
and their falling out2 in their pleasing
 or displeasing thee2 in thy thinking   
and in thy speaking1 and in every thing 
that thou hast to do with6 ,didst thou  
but see all these temptations1 and also 
see to what they tend1 and whither they 
would bring thee1 thou wouldst find     
matter to cure the idleness or          
impertinences of thy thoughts4          
,sidenote3 ,the whole world4  ,direct4  
,x4 ,the world and every creature in it1

 which thou daily seest1 and which      
revealeth to thee the great ,creator1   
might be enough to keep thy thoughts    
from idleness4 ,if sun1 and moon1 and   
stars2 if heaven and earth1 and all     
therein1 be not enough to employ thy    
thoughts1 let thy idleness have some    
excuse4 ,i know thou wilt say1 that it  
is upon some of these things that thou  
dost employ them3 yea1 but dost thou not
 first destroy1 and mortify1 and make   
nonsense of that on which thou          
meditatest8 ,dost thou not first        
separate it from ,god1 who is the life1 
and glory1 and end1 and meaning of every
 creature8 ,thou killest it1 and turnest
 out the soul1 and thinkest only on the 
corpse2 or on the creature made another 
thing as food for thy sensual desires6  
,as the kite thinketh on the birds and  
chickens1 to devour them to satisfy her 
greedy appetite2 thus you can think of  
all ,god's works1 so far as they        
accommodate your flesh4 ,but the world  
is ,god's book1 which he set man at     

first to read2 and every creature is a  
letter1 or syllable1 or word1 or        
sentence1 more or less1 declaring the   
name and will of ,god4 ,there you may   
behold his wonderful almightiness1 his  
unsearchable wisdom1 his unmeasurable   
goodness1 mercy1 and compassions2 and   
his singular regard of the sons of men6 
,though the ungodly1 proud1 and carnal  
wits do but play with1 and study the    
shape1 and comeliness1 and order of the 
letters1 syllables1 and words1 without  
understanding the sense and end2 yet    
those that with holy and illuminated    
minds come thither to behold the        
footsteps of the great1 and wise1 and   
bountiful ,creator1 may find not only   
matter to employ1 but to profit and     
delight their thoughts2 they may be rapt
 up by the things that are seen1 into   
the sacred admirations1 reverence1 love1
 and praise of the glorious ,maker of   
all1 who is unseen3 and thus to the     
sanctified all things will be           
sanctified2 and the study of common     

things will be to them divine and holy4 
,sidenote3 ,providence about the world4 
,direct4 ,,xi4 ,be not a stranger to1 or
 neglectful disregarder of1 the wonders 
of providence in ,god's administrations 
in the world1 and thou wilt find store  
of matter for thy thoughts4 ,the        
dreadfulness of judgments1 the          
delightfulness of mercies1 the          
mysteriousness of all1 will be matter of
 daily search and admiration to thee4   
,think of the strange preservations of  
the church2 of a people hated by all the
 world6 how such a flock of lambs is    
kept in safety1 among so many ravenous  
wolves4 ,think of ,god's sharp          
afflictions of his offending people2 of 
his severe consuming judgments exercised
 sometimes upon the wicked1 when he     
means to set up here and there a        
monument of his justice1 for the warning
 of presumptuous sinners4 ,go see how   
the wicked are deceived by befooling    
pleasures1 and how the prosperity of    
fools destroyeth them1 ,prov4 i4 #cb2   

how they flourish to-day as a green     
bay-tree1 ,psal4 xxxvii4 #ce1 or as the 
flower of the field2 and then go into   
the sanctuary and see their end1 how    
to-morrow they are cut down and         
withered1 and the place of their abode  
doth know them no more4 ,go see how ,god
 delighteth to abase the proud1 and to  
scatter them in the imagination of their
 hearts2 to put down the mighty from    
their seats1 and to exalt them of low   
degree2 to fill the hungry with good    
things1 and to send the rich empty away1
 ,luke i4 #ea-ec4 ,how great are his    
signs6 and how mighty are his wonders6  
,his kingdom is an everlasting kingdom1 
,dan4 iv4 #c4 ,he ruleth in the kingdom 
of men1 and giveth it to whomsoever he  
will1 ver4 #bf1 #cb4 ,for wisdom and    
might are his3 and he changeth the times
 and the seasons3 he removeth kings1 and
 setteth up kings3 he giveth wisdom unto
 the wise1 and knowledge to them that   
know understanding4 ,he revealeth the   
deep and secret things2 he knoweth what 

is in darkness1 and the light dwelleth  
with him1 ,dan4 ii4 #bj-bb4 ,the ,lord  
is known by the judgment which he       
executeth2 the wicked is snared in the  
work of his own hand1 ,psal4 ix4 #af4   
,mark how the upright are afflicted     
daily1 and how the feet of violence     
trample on them2 and yet how they       
rejoice1 and adhere to that ,god who    
doth afflict them1 and pity and pray for
 their miserable persecutors and        
oppressors2 and how all things do work  
together for their good1 ,rom4 viii4    
#bh4 ,wonderful are all the works of    
,god1 sought out of them that have      
pleasure therein1 ,psal4 cxi4 #b4 ,the  
histories of former ages1 and the       
observation of the present1 may show    
thee a world of matter for thy          
thought4#cjf  ,sidenote3 ,god's image4  
,direct4 ,,xii4 ,understand all the     
lineaments and beauty of ,god's image   
upon a holy soul1 the excellency and use
 of every grace1 and the harmony of all2
 and thou wilt have store of profitable 

matter for thy thoughts4 ,know the      
nature of every grace1 and the place and
 order of it1 and the office1 use1 and  
exercise of it2 and the means and       
motives1 the opposites1 dangers1 and    
preservatives of it3 know it as ,god's  
image1 and see and love thy ,maker1 and 
,redeemer1 and ,regenerator in it3 know 
how ,god loveth it1 and how useful it is
 to our serving and honouring him in the
 world2 and how deformed and vile a     
thing the soul is1 that is without it3  
know well what faith is2 what wisdom and
 prudence are2 what repentance1 and     
humility1 and mortification are2 what   
hope1 and fear1 and desire1 and         
obedience1 and meekness1 and temperance1
 and sobriety1 and chastity1 and        
contentation1 and justice1 and          
self-denial are2 especially know the    
nature and force of love to ,god1 and to
 his servants1 and to neighbours1 and to
 enemies3 know what a holy resignation  
and devotedness to ,god are2 and what   
are watchfulness1 diligence1 zeal1      

fortitude1 and perseverance1 patience1  
submission1 and peace3 know what the    
worth1 and use1 the helps1 and          
hinderances of all these are1 and then  
your thoughts will not be idle4         
,sidenote3 ,the daily motions of the    
,spirit4  ,direct4 ,,xiii4 ,if thou be  
not a stranger to the ,spirit of grace1 
or a neglecter of his daily motions1 and
 persuasions1 and operations on thy     
heart1 the attendance and improvement of
 them will keep thy thoughts from rusty 
idleness and a vagrant course4 ,it is   
not a small matter to be daily          
entertaining so noble a guest1 and daily
 observing the offers and motions of so 
great a ,benefactor2 and daily receiving
 the gifts of so bountiful a ,lord1 and 
daily accepting his necessary helps2 and
 daily obeying the saving precepts of so
 great and beneficent a ,god4 ,if you   
know how insufficient you are without   
him1 to will or to do1 to perform1 or to
 think1 or purpose any good1 and that   
all your sufficiency is of him4#cjg ,if 

you knew that it is the great skill and 
diligence requisite in all that will    
sail successively to the desired land of
 rest1 to know the winds of the         
,spirit's helps1 and to set all your    
sails to the right improvement of them1 
and to bestir you while such gales      
continue1 you would find greater work   
than wandering for your thoughts4       
,sidenote3 ,all our duty to ,god and    
man4  ,direct4 ,,xiv4 ,be not ignorant  
or neglective of that frame and course  
of holy duty to ,god and man1 in which  
all your lives should be employed2 and  
you cannot want matter to employ your   
thoughts upon4 ,your pulse1 and breath1 
and natural motions1 will hold on       
whether you think of them or not2 but so
 will not moral1 holy motion1 for that  
must be rational and voluntary4 ,you    
have all the powers of soul and body1 to
 exercise either upon ,god or for ,god4 
,you must know him1 fear him1 love him1 
obey him1 trust him1 worship him1 pray  
to him1 praise him1 give thanks to him1 

bewail your sins1 and hear his word1 and
 reverently use his name and day4 ,and  
is not the understanding and learning   
how to do all this1 and the seasonable1 
serious practice of it all1 sufficient  
to keep the thoughts from idleness8 ,oh 
what a deal of work doth a serious      
christian find for his thoughts1 about  
some one of these6 about praying aright1
 or hearing1 or receiving the sacrament 
of ,christ's body and blood aright6 ,but
 besides all these1 what a deal of duty 
have you to perform1 to magistrates1    
pastors1 parents1 masters1 and other    
superiors2 to subjects1 people1         
children1 servants1 and other inferiors2
 to every neighbour1 for his soul1 his  
body1 his estate1 and name2 and to do to
 all as you would be done by4 ,and      
besides all this1 how much have you to  
do directly for yourselves2 for your    
souls1 and bodies1 and families1 and    
estates6 against your ignorance1        
infidelity1 pride1 selfishness1         
sensuality1 worldliness1 passion1 sloth1

 intemperance1 cowardice1 lust1         
uncharitableness1 c4 ,is not here matter
 for your thoughts8  ,sidenote3 ,all our
 particular mercies4  ,direct4 ,,xv4    
,overlook not that life full of         
particular mercies1 which ,god hath     
bestowed on yourselves1 and you will    
find pleasant and profitable matter for 
your thoughts4 ,to spare me the labour  
of repeating them1 look back to chap4   
iii4 direct4 xiv4 ,think of that mercy  
which brought you into the world1 and   
chose your parents1 your place1 and your
 condition2 which brought you up1 and   
bore with you patiently in all your     
sins1 and closely warned you of every   
danger3 which seasonably afflicted you1 
and seasonably delivered you1 and heard 
your prayers in many a distress3 which  
hath yet kept the worst of you from     
death and hell2 and hath regenerated1   
justified1 adopted1 and sanctified those
 that he hath fitted for eternal life4  
,how many sins he hath forgiven6 ,how   
many he hath in part subdued6 ,how many 

and suitable helps he hath vouchsafed   
you6 ,from how many enemies he hath     
saved you6 ,how oft he hath delighted   
you by his word and grace6 ,what        
comforts you have had in his servants   
and ordinances1 in your relations and   
callings6 ,his mercies are innumerable1 
and yet do your meditations want matter 
to supply them8 ,if ,i should but recite
 the words of ,david in many thankful   
psalms1 you would think mercy found his 
thoughts employment4  ,sidenote3 ,the   
account at judgment4  ,direct4 ,,xvi4   
,foresee that exact and righteous       
judgment1 which shortly you have to     
undergo2 and it will do much to find you
 employment for your thoughts4 ,a man   
that must give an account to ,god of all
 that he hath done1 both good and evil1 
and knoweth not how soon1 for aught he  
knows before to-morrow1 methinks should 
find himself something better than      
vanity to think on6 ,is it nothing to be
 ready for so great a day8 ,to have your
 justification ready8 your accounts made

 up8 your consciences cleansed and      
quieted on good grounds8 ,to know what  
answer to make for yourselves against   
the accuser8 ,to be clear and sure that 
you are indeed regenerate1 and have a   
part in ,christ1 and are washed in his  
blood1 and reconciled to ,god1 and shall
 not prove hypocrites and self-deceivers
 in that trying day6 when it is a       
sentence that must finally decide the   
question1 whether we shall be saved or  
damned2 and must determine us to heaven 
or hell for ever2 and you have so short 
and uncertain a time for your           
preparation3 will not this administer   
matter to your thoughts8 ,if you were   
going to a judgment for your lives1 or  
all your estates1 you would think it    
sufficient to provide you matter for    
your thoughts by the way4 ,how much more
 this final1 dreadful judgment6         
,sidenote3 ,our afflictions4  ,direct4  
,,xvii4 ,if all this will not serve the 
turn1 it is strange if ,god call not    
home your thoughts1 by sharp            

afflictions3 and methinks the           
improvement of them1 and the removal of 
them1 should find some employment for   
your thoughts4 ,it is time then to      
search and try your ways1 and turn again
 unto the ,lord1 ,lam4 iii4 #d4 ,to find
 out the ,achan that troubleth your     
peace1 and know the voice of the rod1   
and what ,god is angry at1 and what it  
is that he calleth you to mind6 ,to know
 what root it is that beareth these     
bitter fruits2 and how they may be      
sanctified to make you conformable to   
,christ1 and partakers of his holiness1 
,heb4 xii4 #aj4 ,besides the exercise of
 holy patience and submission1 there is 
a great deal of work to be done in      
sufferings2 to exercise faith1 to honour
 ,god1 and the good cause of our        
suffering1 and to humble ourselves for  
the evil cause1 and to get the benefit4 
,and if you will not meditate of the    
duty1 you shall meditate of the pain1   
whether you will or not2 and say1 as    
,lam4 iii4 #ag-bj1 ,i forgat prosperity3

 and ,i said1 ,my strength and my hope  
is perished from the ,lord3 remembering 
mine affliction and my misery1 the      
wormwood and the gall3 my soul hath them
 still in remembrance1 and is humbled in
 me4 ,put not ,god to remember you by   
his spur1 and help your meditations by  
so sharp a means6 ,therefore did he     
consume their days in vanity1 and their 
years in trouble3 when he slew them1    
then they sought him1 and they returned 
and inquired early after ,god3 and they 
remembered that ,god was their rock1 and
 the high ,god their ,redeemer1 ,psal4  
lxxviii4 #cc-ce4  ,sidenote3 ,the       
business of your callings4  ,direct4    
,,xviii4 ,be diligent in your callings1 
and spend no time in idleness1 and      
perform your labours with holy minds1 to
 the glory of ,god1 and in obedience to 
his commands1 and then your thoughts    
will have the less leisure and liberty  
for vanity or idleness4 ,employments of 
the body will employ the thoughts3 they 
that have much to do have much to think 

on2 for they must do it prudently1 and  
skilfully1 and carefully1 that they may 
do it successfully2 and therefore must  
think how to do it4 ,and the urgency and
 necessity of business will almost      
necessitate the thoughts1 and so carry  
them on and find them work 7though some 
employments more than others74 ,and let 
none think that these thoughts are bad  
or vain because they are about worldly  
things2 for if our labours themselves be
 not bad or vain1 then neither are those
 thoughts which are needful to the      
well-doing of our work4 ,nor let any    
worldling please himself with this1 and 
say1 ,my thoughts are taken up about my 
calling2 for his calling itself is      
perverted by him1 and made a carnal work
 to carnal ends1 when it should be      
sanctified4 ,that the thoughts about    
your labours may be good1 #a4 ,your     
labours themselves must be good1        
performed in obedience to ,god1 and for 
the good of others1 and to his glory4   
#b4 ,your labours and thoughts must keep

 their bounds1 and the higher things    
must be still preferred1 and sought1 and
 thought on in the first place4 ,and    
your labours must so far employ your    
thoughts as is needful to the well-doing
 of them2 but better things must be     
thought on1 in such labours as leave a  
vacancy to the thoughts4 ,but diligence 
in your calling is a very great help to 
keep out sinful thoughts1 and to furnish
 us with thoughts which in their place  
are good4  ,sidenote3 ,all ordinances   
and means of grace4  ,direct4 ,,xix4    
,you have all ,god's spiritual helps and
 holy ordinances to feed your           
meditations1 and to quicken them1 which 
should be used when your minds grow dull
 or barren4 ,when your minds are empty1 
and you cannot pump up plentiful matter 
for holy thoughts1 the reading of a     
seasonable book1 or conference with a   
full experienced christian1 will furnish
 you with matter3 so will the hearing of
 a profitable sermon3 and sometimes     
prayer will do more than meditation4    

,and weak-headed persons1 of small      
knowledge and shallow memories1 must    
fetch the matter of their meditations   
thus more frequently from reading and   
conference than others need to do3 as   
they can hold but little at a time1 so  
they must go the ofter2 as he that goeth
 to the water with a spoon or a dish1   
must go ofter than they that go with a  
more capacious vessel4 ,others can carry
 a storehouse of meditation still about 
them2 but persons of very small         
knowledge and memory1 must have their   
meditations fed by others1 as infants by
 the spoon4 ,therefore a little and     
often is the best way1 both for their   
reading or hearing1 and for their holy  
thoughts4 ,how great a mercy is it1 that
 weak christians have such store of     
helps2 that when their heads are empty1 
they have books and friends that are not
 empty1 from whence they may fetch help 
as they want it2 and that their hearts  
are not empty of the love of ,god1 which
 inclineth them to do more1 than their  

parts enable them to do4  ,sidenote3    
,the miserable sinful world4  ,direct4  
,,xx4 ,if all these do not sufficiently 
furnish your meditations1 look through  
the world1 and see what a multitude of  
miserable souls do call for your        
compassion and daily prayers for their  
relief4 ,think on the many nations that 
lie in the darkness of idolatry and     
infidelity6 ,it is not past the sixth   
part of the world that are christians of
 any sort4 ,the other five parts are    
heathens1 and ,mahometans1 and some few 
,jews4 ,and of this sixth part1 it is   
but a small part that are reformed from 
popery1 and such corruptions as the     
eastern and southern christians also are
 too much defiled with4 ,and in the     
reformed churches1 how common are       
profaneness and worldliness1 and how few
 are acquainted with the power of       
godliness6 ,what abundance of ignorant  
and ungodly persons are there1 who hate 
the power and practice of that religion1
 which they profess themselves they hope

 to be saved by 7as if they hoped to be 
saved for hating1 persecuting1 and      
disobeying it74 ,and among those that   
seem more serious and obedient1 how many
 are hypocrites6 ,and how many are      
possessed with pride and                
self-conceitedness1 which break forth   
into unruliness1 contentions1 and       
uncharitableness1 factions1 and         
divisions in the church6 ,how many      
christians are ignorant1 passionate1    
weak1 unprofitable1 and too many        
scandalous6 ,and how few are judicious1 
prudent1 heavenly1 charitable1          
peaceable1 humble1 meek1 laborious1 and 
fruitful1 who set themselves wholly to  
be good and to do good6 ,and of these   
few1 how few are there that are not     
exercised under heavy afflictions from  
,god1 or cruel persecutions from ungodly
 men6 ,what tyranny is exercised by the 
,turk without1 and the pope within1 upon
 the sincerest followers of ,christ6    
,set all this together1 and tell me     
whether thy compassionate thoughts or   

thy prayers do need to go out for want  
of fuel or matter to feed upon from day 
to day8          ,tit4 #c4 ,directions  
how to make good ,thoughts effectual3   
or1 ,general ,directions for            
,meditation4  ,here some directions are 
preparatory1 and some about the work    
itself4  ,direct4 ,i4 ,be sure that     
reason maintain its authority in the    
command and government of your thoughts2
 and that they be not left masterless to
 fancy1 and passion1 and objects1 to    
carry them which way they please4       
,diseased1 melancholy1 and crazed       
persons have almost no power over their 
own thoughts4 ,they cannot command them 
to what they would have them exercised  
about1 nor call them off from any thing 
they run out upon2 but they are like an 
unruly horse1 that hath a weak rider1 or
 hath cast the rider2 or like a         
masterless dog1 that will not go or come
 at your command4 ,whereas our thoughts 
should be at the direction of our       
reason1 and the command of the will1 to 

go and come off as soon as they are bid4
 ,as you see a student can rule his     
thoughts all day2 he can appoint them   
what they shall meditate on1 and in what
 order1 and how long2 so can a lawyer1 a
 physician1 and all sorts of men about  
the matters of their arts and callings4 
,and so it should be with a christian   
about the matters of his soul4 ,all     
rules of direction are to little purpose
 with them1 whose reason hath lost its  
power in governing their thoughts4 ,if  
,i tell a man that is deeply melancholy1
 ,thus and thus you must order your     
thoughts1 he will tell me that he       
cannot2 his thoughts are not in his     
power4 ,if you would give never so much 
he is not able to forbear thinking of   
that which is his disturbance1 nor to   
command his thoughts to that which you  
direct him1 nor to think1 but as he     
doth1 even as his disease and trouble   
moveth him4 ,and what good will precepts
 do to such8 ,grace1 and doctrine1 and  
exhortation work by reason and the      

commanding will4 ,if a holy person could
 manage his practical1 heart-raising    
meditations1 but as orderly1 and        
constantly1 and easily as a carnal1     
covetous preacher can manage his        
thoughts in studying the same things1   
for carnal ends1 7to make a gain of them
 or to win applause17 how happily would 
our work go on6 ,and is it not sad to   
think that carnal ends should do so much
 more than spiritual1 about the same    
things8  ,direct4 ,,ii4 ,carefully avoid
 the disease of melancholy2 for that    
dethroneth reason1 and disableth it to  
rule the thoughts4 ,distraction wholly  
disableth2 but melancholy disableth only
 in part1 according to the measure of   
its prevalency2 and therefore leaveth   
some room for advice4  ,direct4 ,,iii4  
,take heed of sloth and negligence of   
the will1 whereby the directions of     
reason will be unexecuted1 for want of  
resolution and command2 and so every    
temptation will carry away the thoughts4
 ,a lazy coachman will let the horses go

 which way they list1 because he will   
not strive with them2 and will break his
 neck to save his labour4 ,if1 when you 
feel unclean or worldly thoughts invade 
your minds1 you will not give your wills
 the alarm1 and rise up against them1   
and resolutely command them out2 you    
will be like a lazy person that lieth in
 bed while he seeth thieves robbing his 
house1 and will let all go rather than  
he will rise and make resistance 7a sign
 that he hath no great riches to lose1  
or else he would stir for it74 ,and if  
you see your duty1 on what your thoughts
 should be employed1 and will not       
resolutely call them up1 and command    
them to their work1 you will be like a  
sluggard that will let all his servants 
lie in bed1 as well as he1 because he   
will not speak to call them4 ,you see by
 daily experience1 that a man's thoughts
 are much in the power of his will1 and 
made to obey it4 ,if money and honour1  
or the delight of knowing1 can cause a  
wicked preacher to command his own      

thoughts on good things1 as aforesaid2  
you may command yours to the same       
things1 if you will but as resolutely   
exercise your authority over them4      
,direct4 ,,iv4 ,use not your thoughts to
 take their liberty and be ungoverned2  
for use will make them headstrong1 and  
not regard the voice of reason2 and it  
will make reason careless and remiss4   
,use and custom have great power on our 
minds2 where we use to go1 our path is  
plain2 but where there is no use1 there 
is no way4 ,where the water useth to run
 there is a channel4 ,it is hard ruling 
those that are used to be unruly4 ,if   
use will do so much with the tongue1 7as
 we find in some that use to curse1 and 
swear1 and speak vainly1 and in others  
that use to speak soberly and           
religiously2 in some that by use can    
speak well in conference1 preaching or  
praying many hours together1 when others
 that use it not can do almost nothing  
that way17 why may it not much prevail  
with the thoughts8  ,direct4 ,v4 ,take  

heed lest the senses and appetite grow  
too strong1 and master reason2 for if   
they do1 they will at once dispossess it
 of the government of the thoughts1 and 
will brutishly usurp the power          
themselves4 ,as1 when a rebellious army 
deposeth a king1 they do not only cast  
off the yoke of subjection themselves1  
but dissolve the government as to all   
other subjects1 and usually usurp it    
themselves1 and make themselves         
governors4 ,if once you be servants to  
your fleshly appetites and sense1 your  
thoughts will have other work to do1 and
 another way to go1 when you call them  
to holy and necessary things2 especially
 when the enticing objects are at hand4 
,you may as well expect a clod to ascend
 like fire1 or a swine to delight in    
temperance1 as a glutton1 or drunkard1  
or fornicator1 to delight in holy       
contemplation4 ,reason and flesh cannot 
both be the governors4  ,direct4 ,,vi4  
,keep under passions1 that they depose  
not reason from the government of your  

thoughts4 ,i told you before how they   
cause evil thoughts2 and as much will   
they hinder good4 ,four passions are    
especial enemies to meditation3 #a4     
,anger4 #b4 ,perplexing grief4 #c4      
,disturbing fear4 #d4 ,but above all1   
excess of pleasure in any worldly1      
fleshly thing4 ,who can think that the  
mind is fit for holy contemplation1 when
 it flames with wrath1 or is distracted 
with grief and care1 or trembleth with  
fear1 or is drunk with pleasure8 ,grief 
and fear are the most harmless of the   
four2 yet all hinder reason from        
governing the thoughts4  ,direct4 ,,vii4
 ,evil habits are another great         
hinderance of reason's command over our 
thoughts2 labour therefore diligently   
for the cure of this disease4 ,though   
habits do not necessitate1 they strongly
 incline2 and when every good thought   
must go against a strong and constant   
inclination1 it will weary reason to    
drive on the soul1 and you can expect   
but small success4  ,direct4 ,,viii4    

,urgent and oppressing business doth    
almost necessitate the thoughts2        
therefore avoid as much as you can such 
urgencies1 when you would be free for   
meditation4 ,let your thoughts have as  
little diverting matter as may be1 at   
those times when you would have them    
entire and free for ,god4  ,direct4     
,,ix4 ,crowds and ill company are no    
friends to meditation2 choose therefore 
the quietness of solitude when you would
 do much in this4 ,as it is ill studying
 in a crowd1 and unseasonable before a  
multitude to be at secret prayer 7except
 some short ejaculations72 so is it as  
unmeet a season for holy meditation4    
,the mind that is fixedly employed with 
,god1 or about things spiritual1 had    
need of all possible freedom and peace1 
to retire into itself1 and abstract     
itself from alien things1 and seriously 
intend its greater work4  ,direct4 ,x4  
,above all1 take heed of sinful         
interests and designs2 for these are the
 garrison of ,satan1 and must be        

battered down before any holy           
cogitations can take place4 ,he that is 
set upon a design of rising1 or of      
growing rich1 hath something else to do 
than to entertain those sober thoughts  
of things eternal1 which are destructive
 of his carnal design4  ,direct4 ,,xi4  
,the impediments of reason's authority  
being thus removed1 distinguish between 
your occasional and your stated1        
ordinary course of thoughts4 ,and as    
your hands have their ordinary1 stated  
course of labour1 and every day hath its
 employment which you fore-expect1 so   
let your thoughts know where is their   
proper channel1 and their every day's   
work2 and let holy prudence appoint out 
proportionable time and service for     
them4 ,what a life will that man live1  
that hath no known course of labour1 but
 only such as he is accidentally called 
to6 ,his work must needs be uncertain1  
various1 unprofitable1 and              
uncomfortable1 and next to none4 ,and he
 that hath not a stated course of       

employment for his thoughts1 will have  
them to do him little service4 ,consider
 first how much of the day is usually to
 be spent in common business2 and then  
consider1 whether it be such as taketh  
up your thoughts as well as your hands1 
or such as leaveth your thoughts at     
liberty3 as a lawyer1 a physician1 a    
merchant1 and most tradesmen1 must      
employ their thoughts to the well-doing 
of their work2 and these must be the    
more desirous of a seasonable1 vacant   
hour for meditation1 because their      
thoughts must be otherwise employed all 
the rest of the day4 ,but a weaver1 a   
tailor1 and some other tradesmen1 and   
day-labourers1 may do their work well1  
and yet have their thoughts free for    
better things a great part of the day2  
these must contrive an ordinary way of  
employment for their thoughts1 when     
their work doth not require them2 and   
they need no other time for meditation4 
,the rest must entertain some short1    
occasional meditations1 intermixed with 

their business2 but they cannot then    
have time for more solemn meditation    
7which differeth from the other1 as a   
set prayer from a short ejaculation2 or 
a sermon from an occasional short       
discourse74 ,they that have more time   
for their thoughts1 must beforehand     
prudently consider1 how much time it is 
best to spend in meditation1 for the    
increase of knowledge1 and how much for 
the exercise of holy affections1 and on 
what subject1 and in what order2 and so 
to know their ordinary work4  ,direct4  
,,xii4 ,lay yourselves under the urgency
 of necessity1 and the power of those   
motives which should most effectually   
engage your thoughts4 ,in the aforesaid 
instance1 what is it that makes a wicked
 preacher that he can study divine      
things orderly from year to year1 but   
that he is still under the power of his 
carnal motives1 profit and honour1 and  
some delight8 ,and if you will put      
yourselves habitually and statedly also 
under the sense and power of your far   

greater motives1 as always perceiving   
how much it doth concern you1 for       
yourselves1 and others1 and the honour  
of ,god2 this would be a constant poise 
and spring1 which being duly wound up1  
would keep the wheels in equal motion4  
,direct4 ,,xiii4 ,thus you must make the
 service of your ,master1 and the saving
 of yourselves and others1 your business
 in the world1 which you follow daily as
 your ordinary calling1 and then it will
 carry on your thoughts4 ,whereas he    
that serveth ,god but on the by1 with   
some occasional service1 will think on  
him or his work but on the by1 with some
 occasional thoughts4 ,a close and      
diligent course of holy living1 is the  
best help to keep a constant1 profitable
 course of holy thinking4  ,direct4     
,,xiv4 ,the chief point of skill and    
holy wisdom1 for this and other         
religious duties1 is1 to take that      
course which tends to make religion     
pleasant1 and to draw your souls to     
delight in ,god1 and to take heed of    

that which would make all grievous to   
you4 ,it will be easy and sweet to think
 of that which you take pleasure in4    
,but if ,satan can make all irksome and 
unpleasant to you1 your thoughts will   
avoid it as you do a carrion when you   
stop your nose and haste away4 ,psal4   
civ4 #cd1 saith the psalmist1 ,my       
meditation of him shall be sweet2 ,i    
will be glad in the ,lord4              
,directions about the work itself4      
,direct4 ,i4 ,as you must never be      
unfurnished of holy store1 so you must  
prudently make choice of your particular
 subject4 ,as the choice of a fit text  
is half a good sermon2 so the choice of 
the fittest matter for you is much of a 
good meditation4 ,which requireth some  
good acquaintance both with the truth1  
and with yourselves4  ,sidenote3 ,the   
order of subjects to be meditated on1 as
 to their excellency4  ,direct4 ,,ii4   
,to this end you must know in their     
several degrees1 what subjects are in   
themselves most excellent to be         

meditated on4 ,as the first and highest 
is the most blessed ,god himself1 and   
the glorious person of our ,redeemer1   
and the ,new ,jerusalem or heaven of    
glory1 where he is revealed to his      
saints4 ,and then1 the blessed society  
which there enjoyeth him1 and the holy  
vision1 love1 and joy1 by which he is   
enjoyed4 ,and next is the wonderful work
 of man's redemption1 and the covenant  
of grace1 and the sanctifying operations
 of the ,holy ,ghost1 and all the graces
 that make up ,god's image on the soul4 
,and then is the state and privileges of
 the church1 which is the body of       
,christ1 for whom all this is done and  
prepared4 ,and next is the work of the  
gospel1 by which this church is         
gathered1 edified1 and saved4 ,and then1
 the matter of our own salvation1 and   
our state of grace1 and way to life4    
,and then1 the salvation of others4 ,and
 then1 the common1 public good1 in      
temporal respects4 ,and then1 our       
personal1 bodily welfare4 ,and next1 the

 bodily welfare of our neighbours4 ,and 
lastly1 those things that do but        
remotely tend to these4 ,this is the    
order of desirableness and worth1 which 
will tell you what should have          
estimative precedency in your thoughts  
and prayers4  ,direct4 ,,iii4 ,you must 
also know what subject is then most     
seasonable for your thoughts1 and refuse
 even an unseasonable good4 ,for good   
may be used by unseasonableness to do   
hurt4 ,it may be thrust in by the       
tempter1 on purpose to divert you from  
some greater good1 or to mar some other 
duty in hand2 so he will oft put in some
 good meditation to turn you from a     
better1 or in the midst of sermon or    
prayer3 or if he see you out of temper  
to perform a duty of meditation1 or that
 you have no leisure1 without neglecting
 your more proper work1 he will then    
drive you on1 that by the issue he may  
discourage and hurt you1 and make the   
duty unprofitable and grievous to you1  
and make you more averse to it          

afterwards4 ,untimely duty may be no    
duty1 but a sin1 which is covered with  
the material good4 ,as the ,pharisees'  
sabbath-rest was1 when mercy called them
 to violate it4  ,direct4 ,,iv4 ,examine
 well1 and determine of the end and use 
of your meditations1 before you set upon
 them1 and then labour to fit them to   
that special end4 ,the end is first in  
the intention1 and from the love of it  
the means are chosen and used4 ,if it be
 knowledge that you are to increase1 it 
is evidence of truth1 with the matter to
 be known1 in a convincing1 scientifical
 way1 that you must meditate on4 ,if it 
be divine belief that is to be increased
 or exercised1 it is divine revelations1
 both matter1 and evidence of           
credibility1 which you have to meditate 
on4 ,if you would excite the fear of    
,god1 you have his greatness1 and       
terribleness1 his justice1 and          
threatenings to meditate on4 ,if you    
would excite the love of ,god1 you have 
his goodness1 mercy1 ,christ1 and       

promises to meditate on4 ,if you would  
prepare for death and judgment1 you have
 your hearts to try1 your lives to      
repent of1 your graces to discover1 and 
revive1 and exercise1 and your soul's   
diseases to feel1 and the remedies to   
apply3 so whenever you mean to make any 
thing of a set meditation1 determine    
first of the end1 and by it of the      
means4  ,direct4 ,v4 ,clear up the truth
 of things to your minds as you can1    
before you take much pains to work them 
on your affections1 lest you find after 
that you did but misinform yourselves1  
and bestow all your labour in vain1 to  
make deluding images on your minds1 and 
bring your affections to bow before     
them4 ,as many have done by espousing   
errors1 who have laid out their zeal    
upon them many years together1 and made 
them the reason of hatred1 and          
contention1 and bitter censurings of    
opposing brethren2 and have made        
parties1 and divisions1 and disturbances
 in the church for them1 and after so   

many years' zealous sinning1 have found 
them to be but like ,michal's image1 a  
man of straw instead of ,david2 and that
 they made all this filthy pudder but in
 a dream4  ,direct4 ,,vi4 ,next labour  
to perceive the weight of every thing   
you think on1 be it good or evil3 and to
 that end be sure1 that ,god and        
eternity be taken in1 in every          
meditation1 and all things judged of as 
they stand related to ,god1 and to your 
eternal state2 which only can give you  
the true estimate and sense of good and 
evil3 there will still the life1 and    
soul1 and power be wanting in your most 
excellent meditations1 further than ,god
 is in them1 and they are divine4 ,when 
you meditate on any ,scripture truth1   
think of it as a beam from the ,eternal 
,light1 indited by the ,holy ,ghost1 to 
lead men by obedience to felicity4      
,behold it with reverence1 as a letter  
or message sent from heaven1 and as a   
thing of grand importance to your souls4
 ,when you meditate of any grace1 think 

on it as a part of the image of ,god1   
implanted and actuated by the ,holy     
,ghost1 to advance the soul into        
communion with ,god1 and prepare it for 
him4 ,when you meditate on any duty1    
remember who commandeth it1 and whom you
 are chiefly to respect in your         
obedience2 and what will be the end of  
obeying or disobeying4 ,when you        
meditate on any sin1 remember that it is
 the defacing or privation of ,god's    
image1 and the rebel that riseth up     
against him in all his attributes1 to   
depose him from the government of the   
soul and of the world2 and foresee the  
end to which it tendeth4 ,take in ,god1 
if you would feel life and power in all 
that you meditate on4  ,direct4 ,,vii4  
,let your ordinary meditations be on the
 great and necessary things2 and think  
less frequently on the less necessary   
matters4 ,meditation is but a means to a
 further end3 it is to work some good   
upon the soul3 use therefore those      
subjects which are most powerful and fit

 to work it4 ,great truths will do great
 works upon the heart4 ,they are usually
 the surest and most past controversy   
and doubt4 ,there is more weight1 and   
substance1 and power in one article of  
the creed1 or one petition of the       
,lord's prayer1 or one commandment of   
the decalogue1 to benefit the soul1 than
 in abundance of the controverted       
opinions which men have troubled        
themselves and others with in all ages2 
as one purse of gold will buy more than 
a great quantity of farthings4          
,meditating on great and weighty truths1
 makes great and weighty christians4    
,and meditating inordinately on light   
and controverted opinions1 makes light1 
opinionative1 contentious professors4   
,little things may have their time and  
place1 but it must be but little time   
and the last place2 except when ,god    
maketh any little thing to be the matter
 of our lawful calling and employment   
7as all the common matters of the world 
are little72 and then they may have a   

larger proportion of our time1 though   
still they must have the lowest place in
 our estimation and in our hearts4      
,direct4 ,,viii4 ,whenever you are      
called to meditate on any smaller truth 
or thing1 see that you take it not as   
separated from the greater1 but still   
behold it as connexed to them1 and      
planted and growing in them1 and        
receiving their life and beauty from    
them2 so that you may still preserve the
 life and interest of the greatest      
matters in your hearts1 and may not     
mortify the least1 and turn it into a   
deceit or idol4 ,we are to climb        
upwards1 and not to descend downwards3  
and therefore we begin at the body of   
the tree1 and so pass up to the few and 
greatest boughs2 and thence to the      
smaller numerous branches1 which as they
 are hard to be discerned1 numbered1 and
 remembered1 so are they not all strong 
enough to bear us2 but are fitted rather
 to be looked on1 than trodden and      
rested on4 ,but if you take them not as 

growing from the greater boughs1 but cut
 them off1 they lose their life1 and    
beauty1 and fruitfulness4 ,if all the   
controversies in the church had been    
managed with due honour and preservation
 of holiness1 charity1 unity1 peace1 and
 greater truths2 and if all the         
circumstantials in religion had been    
ordered with a salvo1 and due regard1   
and just subserviency to the power and  
spirituality of holy worship1 the       
christian world would have had more     
life1 and strength1 and fruitfulness1   
and less imagery1 unholy1 ludicrous     
compliment1 and hypocrisy4  ,direct4    
,,ix4 ,let the end and order of your    
meditations be first for the settling of
 your judgments1 and next for the       
resolving and settling of your wills1   
and thirdly1 for the reforming and      
bettering of your lives2 and1 but in the
 fourth place1 after all these1 for the 
raising of your holy passions or lively 
feeling2 which must have but its proper 
room and place4 ,but indeed where some  

of these are done already1 they may be  
supposed1 and we may proceed to that    
which is yet to do4 ,as if you know what
 is sin and duty1 but do it not1 your   
meditation must be1 not to make you know
 what you knew not1 but first to        
consider well of what you know1 and set 
the powerful truth before you2 and then 
labour hereby to bring your wills to a  
fixed resolution of obedience4 ,but if  
it be a truth whose principal use is on 
the will and affections1 7as to draw up 
the heart to the love of ,god1 by the   
meditating on his attractive            
excellencies17 then the most pains must 
there be taken4 ,of which see chap4 iii4
 direct4 xi4  ,direct4 ,x4 ,turn your   
cogitations often into soliloquies2     
methodically and earnestly preaching to 
your own hearts1 as you would do on that
 subject to others if it were to save   
their souls4#cjh ,as this will keep you 
in order1 from rambling and running out1
 and will also find you continual       
matter1 7for method is a wonderful help 

both to invention1 memory1 and delight17
 so it will bring things soonest to your
 affections3 and earnest pleading of    
convincing reasons with our own hearts1 
is a powerful way to make the fire burn1
 and to kindle desire1 fear1 love1      
hatred1 repentings1 shame1 sorrow1 joy1 
resolution1 or any good effect4         
,convictions1 upbraidings1              
expostulations1 reprehensions1 and      
self-persuasions may be very powerful2  
when a dull way of bare thinking is but 
like a dull way of preaching1 without   
any lively application1 which little    
stirs the hearers4 ,learn purposely of  
the liveliest books you read1 and of the
 best and liveliest preachers you hear1 
to preach to your hearts1 and use it    
orderly1 and you will find it a most    
powerful way of meditating4  ,direct4   
,,xi4 ,turn your meditations often into 
ejaculatory prayers and addresses unto  
,god2 for that will keep you reverent1  
serious1 and awake1 and make all the    
more powerful1 because the more divine4 

,when you meditate on sin1 turn         
sometimes to ,god1 by penitent          
lamentation1 and say1 ,lord1 what a     
wretch and rebel was ,i to entertain    
such an enemy of thine in my heart6 and 
for nothing to offend thee and violate  
thy laws6 ,o pardon1 ,o cleanse me1 ,o  
strengthen me6 ,conquer and cast out    
this odious enemy of thee and me4 ,so   
when you are seeking to excite or       
exercise any grace1 send up a fervent   
request to ,god to show his love and    
power upon thy dead and sluggish heart1 
and to be the principal agent in a work 
which is so much his own4 ,prayer is a  
most holy duty1 in which the sold hath  
so nearly to do with ,god1 that if there
 be any holy seriousness in the heart1  
it will be thus excited3 a dull and     
wandering mind will bear some reverence 
to ,god2 and therefore interest him in  
all4  ,direct4 ,,xii4 ,let every        
meditation be undertaken in a humble    
sense of thy own insufficiency1 with a  
believing dependence on thy ,head and   

,saviour1 to guide and quicken thee by  
his ,holy ,spirit1 and to cover the     
infirmities of thy holiest thoughts4    
,whatever good is written upon our      
hearts1 must be written by the ,spirit  
of the living ,god3 and this trust we   
must have through ,christ to ,god-ward3 
not that we are sufficient of ourselves 
to think any thing as of ourselves2 but 
our sufficiency is of ,god1 #b ,cor4    
iii4 #c-e4 ,how heavily will all go on1 
or rather how certainly shall we labour 
in vain1 and cast off all1 if ,christ   
cast us off1 and leave us to ourselves6 
,think not that your life and strength  
are radically in yourselves3 go to him  
by renewed acts of faith1 by whom you   
must be quickened4  ,direct4 ,,xiii4    
,let not your holy thoughts be so seldom
 as to keep you strange to the matter of
 your meditations1 nor so short as to be
 gone before you have made any thing of 
it4 ,now and then a cursory thought will
 not acquaint the soul with ,god1 nor   
bring it to a habit and temperament of  

holiness4 ,whereas that which you think 
on frequently and seriously1 as your    
business and delight1 will become the   
nutriment and nature of your souls2 as  
the air which we daily breathe in1 and  
the food which we daily live upon1 do to
 our bodies4 ,and you will find that as 
use will breed skill and strength1 so it
 will cause such acquaintance and       
familiarity1 as will very much tend to  
the fruit and comfort of the work4      
,whereas they that only cast now and    
then a look at ,god and holiness1 or are
 seldom and short in holy thoughts1 do  
lose so quickly the little which they   
get1 that it makes no great alteration  
on them4  ,direct4 ,,xiv4 ,yet do not   
overdo in point of violence or length2  
but carry on the work sincerely         
according to the abilities of your minds
 and bodies2 lest going beyond your     
strength1 you craze your brains1 and    
discompose your minds1 and disable      
yourselves to do any thing at all4      
,though we cannot estimatively love ,god

 too much1 yet is it possible to think  
of him with too much passion1 or too    
long at once2 because it may be more    
than the spirits and brain can bear2 and
 if once they be overstrained1 if they  
break not1 like a lute-string screwed   
too high1 they will be like a leg that  
is out of joint1 that can pain you1 but 
not bear you4 ,while the soul rideth on 
so lame or dull a horse as the body is1 
it must not go the pace which it        
desireth1 but which the body can bear2  
or else it may quickly be dismounted1 or
 like one that rideth on a tired horse4 
,it is not the horse that goeth at first
 with chafing heat and violence1 which  
will travel best2 but you must put on in
 the pace that you are able to hold out4
 ,you little know how lamentable and    
distressed a case you will be in1 or how
 great an advantage the tempter hath1 if
 once he do but tire you by overdoing6  
,direct4 ,,xv4 ,choose not unnecessarily
 or ordinarily the bitterest or most    
unpleasant subjects for your meditation1

 lest you make it grow a burden to you2 
but dwell most on the sweet1 delightful 
thoughts of the infinite love of ,god   
revealed by ,christ1 and the eternal    
glory purchased by him1 and the         
wonderful helps and mercies in the way4 
,as it is the gospel which ,christ's    
ministers must preach to others1 so it  
is the gospel which in your meditations 
you must preach most to yourselves4 ,it 
is love and pleasure which you must     
principally endeavour to excite3 and you
 must do it by contemplating amiableness
 and felicity1 the objects of love and  
pleasure4 ,for the thoughts of terror1  
and wrath1 and misery1 are unfit to stir
 up these3 though to the unconverted1   
dull1 secure1 presumptuous1 or sensual  
sinner1 such thoughts are very necessary
 to awake him1 and prepare him for the  
thoughts of love and peace4 ,it is the  
principal part of this art1 to keep off 
loathing and averseness1 and to keep up 
readiness and delight4  ,direct4 ,,xvi4 
,when you are in company1 let out the   

fruit of your secret meditations1 in    
holy1 edifying discourse4 ,gather not   
for yourselves only1 but that you may   
communicate to others4 ,the good scribe 
instructed to the kingdom of ,god1 must 
bring forth out of his treasure things  
new and old1 ,matt4 xiii4 #eb4 ,that is 
good which doth good4 ,god is           
communicative2 and the best men are     
likest to him3 nay1 a fluent discourse  
sometimes is a great instructor to      
ourselves1 and bringeth those things    
into our minds with clearness1 which    
long meditation would not have done4    
,for one thing leadeth in another2 and  
in a warm discourse the spirits are     
excited1 and the understanding and      
memory are engaged to a close attention2
 so that just in the speaking1 we have  
oftentimes such a sudden appearance of  
some truth1 which before we took no     
notice of1 that we find it is no small  
addition to our knowledge1 which comes  
in this way4 ,as some find that vocal   
prayer doth more excite them1 and keep  

the mind from wandering1 than mere      
mental prayer doth2 so free discourse is
 but a vocal meditation4 ,and what man's
 thoughts are not more guilty of        
disorder1 vagaries1 and interruptions1  
than his discourse is8  ,direct4 ,,xvii4
 ,obey all that ,god revealeth to you in
 your meditations1 and turn them all    
into faithful practice2 and make not    
thinking the end of thinking4 ,else you 
will but do as the ungodly and          
disobedient in their prayers1 who offer 
to ,god the sacrifice of fools1 and     
consider not that they do evil1 ,eccl4  
v4 #a1 #b4 ,away with the sin1 and do   
the duty1 on which you think4  ,direct4 
,,xviii4 ,think not that the same       
measure of contemplation and striving   
with their own affections1 is necessary 
to all2 but that an obediential1 active 
life may be as acceptable to ,god1 when 
he calleth men to it1 as a more         
contemplative life4 ,this leadeth me    
necessarily to give you some directions 
about the difference of these ways4     

,tit4 #d4 ,the ,difference between a    
contemplative ,life1         and an     
obedient1 active ,life1 with ,directions
 concerning                             
them4  ,this task will be best performed
 by answering those questions which here
 need a solution4  ,sidenote3 ,what is a
 contemplative life4  ,quest4 #a4 ,what 
is a contemplative life8 and what is an 
active1 obediential life8  ,answ4 ,every
 active christian is bound to somewhat  
of contemplation2 and all contemplative 
persons are bound to obedience to ,god1 
and to so much of action as may answer  
their abilities and opportunities4 ,but 
yet some are much more called to the    
one1 and some to the other2 and we      
denominate from that which is most      
eminent and the chief4 ,we call that a  
contemplative life1 when a man's state  
and calling alloweth and requireth him  
to make the exercises of his mind on    
things sublime and holy1 and the        
affecting of his heart with them to be  
his principal business1 which taketh up 

the most of his time4 ,and we call that 
an active1 obediential life1 when a     
man's state and calling requireth him to
 spend the chief part of his time in    
some external labour or vocation1       
tending to the good of ourselves and    
others4 ,as artificers1 tradesmen1      
husbandmen1 labourers1 physicians1      
lawyers1 pastors and preachers of the   
gospel1 soldiers and magistrates1 all   
live an active life1 which should be a  
life of obedience to ,god4 ,though among
 these1 some have much more time for    
contemplation than others4 ,and some few
 there are that are exempt from both    
these1 and are called to live a passive1
 obediential life2 that is1 such a life 
in which their obedient bearing of the  
cross1 and patient suffering1 and       
submission to the chastising or trying  
will of ,god1 is the most eminent and   
principal service they can do him1 above
 contemplation or action4  ,quest4 ,,ii4
 ,must every man do his best to cast off
 all worldly and external labours1 and  

to retire himself to a contemplative    
life as the most excellent8  ,answ4 ,no3
 no man should do so without a special  
necessity or call2 for there are general
 precepts on all that are able1 that we 
live to the benefit of others1 and      
prefer the common good1 and as we have  
opportunity do good to all men1 and love
 our neighbours as ourselves1 and do as 
we would be done by1 7which will put us 
upon much action71 and that we labour   
before we eat4#cji ,and for a man       
unnecessarily to cast off all the       
service of his life1 in which he may be 
profitable to others1 is a burying or   
hiding his master's talents1 and a      
neglect of charity1 and a sinning       
greatly against the law of love4 ,as we 
have bodies1 so they must have their    
work1 as well as our souls4  ,sidenote3 
,who are called to a contemplative life4
  ,quest4 ,,iii4 ,is a life of          
contemplation then lawful to any man8   
and to whom8  ,answ4 ,it is lawful1 and 
a duty1 and a great mercy to some1 to   

live almost wholly1 yea altogether1 in  
contemplation and prayer1 and such holy 
exercises4 ,and that in these cases     
following3 #a4 ,in case that age hath   
disabled a man to be serviceable to     
others by an active life3 and when a man
 hath already spent his days and        
strength in doing all the good he can2  
and being now disabled1 hath special    
reason to improve the rest of his       
7decrepid7 age1 in more than ordinary   
preparations for his death1 and in holy 
communion with ,god4 #b4 ,so also when  
we are disabled by sickness4 #c4 ,and   
when imprisonment restraineth us from an
 active life1 or profiting others4 #d4  
,and when persecution forceth christians
 to retire into solitudes and deserts1  
to reserve themselves for better times  
and places2 or when prudence telleth    
them1 that their prayers in solitude may
 do more good1 than at that time their  
martyrdom were like to do4 #e4 ,when a  
student is preparing himself for the    
ministry1 or other active life1 to which

 a contemplative life is the way4 #f4   
,when poverty1 or wars1 or the rage of  
enemies disableth a man from all public 
converse1 and driveth him into solitude 
by unavoidable necessity4 #g4 ,when the 
number of those that are fit for action 
is so sufficient1 and the parts of the  
person are so insufficient1 and so the  
need and use of them in an active life  
so small1 that1 all things considered1  
holy1 impartial prudence telleth him1   
that the good which he could do to      
others1 by an active life1 is not like  
to countervail the losses which he      
should himself receive1 and the good    
which his very example of a holy and    
heavenly life might do1 and his         
occasional counsels1 and precepts1 and  
resolutions1 to those who come to him   
for advice1 being drawn by the          
estimation of his holy life3 in this    
case1 it is lawful to give up oneself to
 a contemplative life2 for that which   
maketh most to his own good and to      
others1 is past doubt lawful and a duty4

 ,anna departed not from the temple1 but
 served ,god with fasting and prayer    
night and day1 ,luke ii4 #cf1 #cg4caj   
,whether the meaning be1 that she       
strictly kept the hours of prayer in the
 temple1 and the fasting twice a week1  
or frequently1 or whether she took up   
her habitation in the houses of some of 
the officers of the temple1 devoting    
herself to the service of the temple2 it
 is plain that either way she did       
something besides praying and fasting2  
even as the widows under the gospel who 
were also to continue in prayer and     
supplication night and day1 #a ,tim4 v4 
#e1 and yet were employed in the service
 of the church1 in overseeing the       
younger1 and teaching them to be sober1 
c4 ,tit4 ii4 #d1 which is an active     
life4 ,but however ,anna's practice be  
expounded1 if this much that ,i have    
granted would please the monastics1 we  
would not differ with them4  ,quest4    
,,iv4 ,how far are those in an active   
life to use contemplation8  ,sidenote3  

,how far contemplation is necessary4    
,answ4 ,with very great difference4 #a4 
,according to the difference of their   
callings in the world1 and the offices  
in which they are ordinarily to serve   
,god4 #b4 ,and according to the         
difference of their abilities and       
fitness for contemplation or for action4
 #c4 ,according to the difference of    
their particular opportunities4 #d4     
,according to the difference of the     
necessities of others which may require 
their help4 #e4 ,and of their own       
necessities of action or contemplation4 
,which ,i shall more particularly       
determine in certain rules4  #a4 ,every 
christian must use so much              
contemplation1 as is necessary to the   
loving of ,god above all1 and to the    
worshipping of him in spirit and in     
truth1 and to a heavenly mind and       
conversation1 and to his due preparation
 for death and judgment1 and to the     
referring all his common works to the   
glory and pleasing of ,god1 that        

,holiness to the ,lord may be written   
upon all1 and all that he hath may be   
sanctified1 or devoted with himself to  
,god4  #b4 ,the calling of a minister of
 the gospel1 is so perfectly mixed of   
contemplation and action1 7though action
 denominate it1 as being the end and    
chief17 yet he must be excellent in     
both4 ,if they be not excellent in      
contemplation1 they will not be meet to 
stand so much nearer to ,god than the   
people do2 and to sanctify him when they
 draw near him1 and glorify him before  
all the people3 nor will they be fit for
 the opening of the heavenly mysteries1 
and working that on the people's hearts 
which never was on their own4 ,and if   
they be not excellent in an active life1
 they will betray the people's souls1   
and never go through that painful       
diligence1 and preaching in season1 and 
out of season1 publicly1 and from house 
to house1 day and night with tears1     
which ,paul commandeth them1 ,acts xx42 
and ,epist4 ,tim4  #c4 ,the work of a   

magistrate1 a lawyer1 a physician1 and  
such like1 is principally in doing good 
in their several callings1 which must   
not be neglected for contemplation4 ,yet
 so1 that all these1 and all others1    
must allow ,god's service and holy      
thoughts their due place1 in the        
beginning1 and middle1 and end of all   
their actions4 ,as magistrates must read
 and meditate1 day and night1 in the    
word of ,god1 ,john i4 #h1 #aj4 ,so the 
eunuch1 ,cornelius1 c4 ,acts viii4 and  
x4  #d4 ,some persons in the same       
calling1 whose callings are not so      
urgent on them1 by any necessities of   
themselves or others1 and who may have  
more vacant time1 must gladly take it   
for the good of their souls1 in the use 
of contemplation1 and other holy duties4
 ,and others that are under greater     
necessities1 urgencies1 obligations1 or 
cannot be spared from the service of    
others1 7as physicians1 lawyers1 c47    
must be less in contemplation1 and      
prefer the greatest good4  #e4 ,public  

necessities or service may with some be 
so great as to dispense with all secret 
duty both of prayer and contemplation   
7except short mental ejaculations7 for  
some days together4 ,so in wars it oft  
falls out that necessity forbiddeth all 
set or solemn holy service for many days
 together 7even on the ,lord's day74 ,so
 a physician may sometimes be tied to so
 close attendance on his patients1 as   
will not allow him time for a set       
prayer4 ,so sometimes a preacher may be 
so taken up in preaching1 and exhorting1
 and resolving people's weighty doubts1 
that they shall scarce have time for    
secret duties1 for some days together   
7though such happy impediments are      
rare74 ,in these cases to do the lesser 
is a sin1 when the greater is neglected4
  #f4 ,servants1 who are not masters of 
their time1 must be faithful in         
employing it to their masters' service1 
and take none for holy duty from that   
part which they should work in2 but     
rather from their rest so far as they   

are able2 intermixing meditations with  
their labours when they can3 but        
redeeming such time as is allowed them1 
the more diligently1 because their      
opportunities are so rare and short4    
#g4 ,the ,lord's day1 7excepting works  
of necessity17 and such vacancies as    
hinder not other work1 7as when they    
travel on the way1 or work1 or wake in  
the night1 c47 are every man's own time1
 which he is not to alienate to         
another's service1 but to reserve and   
use for the service of ,god1 and for his
 soul1 in holy duties4  #h4 ,some       
persons cannot bear much contemplation1 
especially melancholy and weak-headed   
people2 and such must serve ,god so much
 the more in other duties which they are
 able for2 and must not tire out and    
distract themselves1 with striving to do
 that which they are not able to        
undergo4 ,but others feel no            
inconvenience by it at all1 as ,i can   
speak by my own experience3 my weakness 
and decay of spirits inclining me most  

to a dulness of mind1 ,i find that the  
most exciting serious studies and       
contemplations1 in the greatest         
solitude1 are so far from hurting me by 
any abatement of health1 or hilarity1 or
 serenity of mind1 that they seem rather
 a help to all4 ,those that can thus    
bear long solitude and contemplation1   
ought to be the more exercised in it1   
except when greater duties must take    
place4 ,but to melancholy persons it is 
to be avoided as a hurt4  #i4 ,to the   
same persons1 sometimes their own       
necessities require contemplation most1 
and sometimes action2 and so that which 
is at one time a duty1 may at another   
time be none4  #aj4 ,a mere sinful      
backwardness is not to be indulged4 ,a  
diseased disability 7such as comes from 
melancholy1 weak-headedness1 or decay of
 memory7 must be endured1 and not too   
much accused2 when ,christ excused worse
 in his disciples1 saying1 ,the spirit  
is willing1 but the flesh is weak4 ,but 
a sinful backwardness in cases of       

absolute necessity1 is not at all to be 
endured1 but striven against with all   
your power1 whatever it cost you3 as to 
bring yourselves to so much serious     
consideration1 as is necessary to your  
repentance and unfeigned faith1 and     
godly conversation1 this must be done   
whatever follow2 though the devil       
persuade you that it will make you      
melancholy or mad2 for without it1 you  
are far worse than mad4  #aa4 ,the most 
desirable life1 to those that have their
 choice1 is that which joineth together 
contemplation and action2 so as there   
shall be convenient leisure for the most
 high and serious contemplation1 and    
this improved to fit us for the most    
great and profitable action4 ,and such  
is the life of a faithful minister of   
,christ3 and therefore no sort of men on
 earth are more obliged to thankfulness 
than they4  #ab4 ,servants1 and poor    
men1 and diseased men1 and others1 that 
are called off from much contemplation1 
and employed in a life of obedient      

action1 yea1 or suffering1 by the       
providence of ,god1 and not by their own
 sinful choice1 must understand1 that   
their labour and patience is the way of 
their acceptable attendance upon ,god1  
in the expense of most part of their    
time4 ,and though it is madness in those
 that hope ,god will accept of their    
labours1 instead of true faith and      
repentance1 and a godly life2 7for these
 must go together1 and hinder not each  
other27 yet1 instead of such further    
contemplations as are not necessary to  
the being of a godly life1 a true       
christian may believe that his obedient 
labours and sufferings shall be         
accepted4 ,if you set one servant to    
cast up an account1 and another to sweep
 your chimney or channels1 you will not 
accept the former1 and reject the       
latter1 for the difference of their     
works2 but you will rather think that he
 hath most merited your acceptance1 who 
yielded without grudging to the basest  
service4 ,and doubtless it is an        

aggravation of acceptable obedience1    
when we readily and willingly serve ,god
 in the lowest1 meanest work4 ,he is too
 fine to serve him1 who saith1 ,i will  
serve thee in the magistracy or         
ministry1 but not at plough or cart1 or 
any such drudgery4#caa ,and if thou be  
but in ,god's way1 he can make thy very 
obedience a state of greater holiness   
and safety1 than if thou hadst spent all
 that time in the study of holy things1 
as you see many ungodly ministers do all
 their lifetime1 and are never the      
better for it4 ,it is not the quality of
 the work1 but ,god's blessing1 that    
makes it do you good4 ,nor is he most   
beloved of ,god1 who hath rolled over   
the greatest number of good thoughts in 
his mind1 or of good words in his mouth1
 no1 nor he that hath stirred up the    
strongest passions hereabouts2 but he   
that loveth ,god and heaven best1 and   
hateth sin most1 and whose will is most 
confirmed for holiness of life4 ,he that
 goeth about his labour in obedience to 

,god1 may have as much comfort as       
another that is meditating or praying4  
,but neither labour nor prayer is matter
 of comfort to an ungodly1 carnal heart4
  ,yea1 if decay of memory or natural   
ability take you off both action and    
contemplation1 you may have as much     
acceptance1 and solid comfort1 in a     
patient bearing of the cross1 and an    
obedient1 cheerful submission to the    
holy will of ,god4             ,tit4 #e4
 ,directions to the ,melancholy about   
their                                   
,thoughts4  ,it is so easy and ordinary 
a thing for some weak-headed persons1 to
 cast themselves into melancholy1 by    
over-straining either their thoughts or 
their affections1 and the case of such  
is so exceeding lamentable1 that ,i     
think it requisite to give such some    
particular directions by themselves4#cab
 ,and the rather because ,i see some    
persons that are unacquainted with the  
nature of this and other diseases1      
exceedingly abuse the name of ,god1 and 

bring the profession of religion into   
scorn1 by imputing all the effects and  
speeches of such melancholy persons to  
some great and notable operations of the
 ,spirit of ,god1 and thence draw       
observations of the methods and workings
 of ,god upon the soul1 and of the      
nature of the legal workings of the     
spirit of bondage4 7,as some other such 
have divulged the prophecies1 the       
possessions and dispossessing of        
hysterical women1 as ,i have read1      
especially in the writings of the       
friars47 ,i do not call those           
melancholy1 who are rationally sorrowful
 for sin1 and sensible of their misery1 
and solicitous about their recovery and 
salvation1 though it be with as great   
seriousness as the faculties can bear2  
as long as they have sound reason1 and  
the imagination1 fantasy1 or thinking   
faculty is not crazed or diseased3 but  
by melancholy ,i mean this diseased     
craziness1 hurt1 or error of the        
imagination1 and consequently of the    

understanding1 which is known by these  
following signs 7which yet are not all  
in every melancholy persons74#cac  #a4  
,they are commonly exceeding fearful1   
causelessly or beyond what there is     
cause for3 every thing which they hear  
or see is ready to increase their fears1
 especially if fear was the first cause1
 as ordinarily it is4 #b4 ,their fantasy
 most erreth in aggravating their sin1  
or dangers1 or unhappiness3 every       
ordinary infirmity they are ready to    
speak of with amazement1 as a heinous   
sin2 and every possible danger they take
 for probable1 and every probable one   
for certain2 and every little danger for
 a great one2 and every calamity for an 
utter undoing4 #c4 ,they are still      
addicted to excess of sadness3 some     
weeping they know not why1 and some     
thinking it ought to be so3 and if they 
should smile or speak merrily1 their    
hearts smite them for it1 as if they had
 done amiss4 #d4 ,they place most of    
their religion in sorrowing and         

austerities to the flesh4 #e4 ,they are 
continual self-accusers1 turning all    
manner of accusation against themselves1
 which they hear1 or read1 or see1 or   
think of3 quarrelling with themselves   
for every thing they do1 as a           
contentious person doth with others4 #f4
 ,they are still apprehending themselves
 forsaken of ,god1 and are prone to     
despair3 they are just like a man in a  
wilderness1 forsaken of all his friends 
and comforts1 forlorn and desolate3     
their continual thought is1 ,i am       
undone1 undone1 undone6 #g4 ,they are   
still thinking that the day of grace is 
past1 and that it is now too late to    
repent or to find mercy4 ,if you tell   
them of the tenor of the gospel1 and    
offers of free pardon to every penitent 
believer1 they cry out still1 ,too late1
 too late1 my day is past2 not          
considering that every soul that truly  
repenteth in this life is certainly     
forgiven4 #h4 ,they are oft tempted to  
gather despairing thoughts from the     

doctrine of predestination1 and to think
 that if ,god have reprobated them1 or  
have not elected them1 all that they can
 do1 or that all the world can do1      
cannot save them2 and next they strongly
 conceit that they are not elected1 and 
so that they are past help or hope3 not 
knowing that ,god electeth not any man  
separately or simply to be saved1 but   
conjunctly to believe1 repent1 and to be
 saved2 and so to the end and means     
together2 and that all that will repent 
and choose ,christ and a holy life1 are 
elected to salvation1 because they are  
elected to the means and condition of   
salvation1 which1 if they persevere1    
they shall enjoy4 ,to repent is the best
 way to prove that ,i am elected to     
repent4 #i4 ,they never read or hear of 
any miserable instance1 but they are    
thinking that this is their case4 ,if   
they hear of ,cain1 of ,pharaoh given up
 to hardness of heart1 or do but read   
that some are vessels of wrath fitted to
 destruction1 or that they have eyes and

 see not1 ears and hear not1 hearts and 
understand not1 they think1 ,this is all
 spoken of me2 or1 ,this is just my     
case4 ,if they hear of any terrible     
example of ,god's judgments on any1 they
 think it will be so with them4 ,if any 
die suddenly1 or a house be burnt1 or   
any be distracted1 or die in despair1   
they think it will be so with them4 ,the
 reading of ,spira's case causeth or    
increaseth melancholy in many2 the      
ignorant author having described a plain
 melancholy1 contracted by the trouble  
of sinning against conscience1 as if it 
were a damnable despair of a sound      
understanding4 #aj4 ,and yet they think 
that never any one was as they are4 ,i  
have had abundance in a few weeks with  
me1 almost just in the same case1 and   
yet every one say that never any one was
 as they4 #aa4 ,they are utterly unable 
to rejoice in any thing2 they cannot    
apprehend1 believe1 or think of any     
thing that is comfortable to them4 ,they
 read all the threatenings of the word  

with quick sense and application1 but   
the promises they read over and over1   
without taking notice of them1 as if    
they had not read them2 or else say1    
,they do not belong to me3 the greater  
the mercy of ,god is1 and the riches of 
grace1 the more miserable am ,i that    
have no part in them4 ,they are like a  
man in continual pain or sickness1 that 
cannot rejoice1 because the feeling of  
his pain forbiddeth him4 ,they look on  
husband1 wife1 friends1 children1 house1
 goods1 and all without any comfort2 as 
one would do that is going to be        
executed for some crime4 #ab4 ,their    
consciences are quick in telling them of
 sin1 and putting them upon any         
dejection as a duty2 but they are dead  
to all duties that tend to consolation2 
as to thanksgiving for mercies1 praises 
of ,god1 meditating on his love1 and    
grace1 and ,christ1 and promises3 put   
them never so hard on these1 and they   
feel not their duty1 nor make any       
conscience of it1 but think it is a duty

 for others1 but unsuitable to them4    
#ac4 ,they always say that they cannot  
believe1 and therefore think they cannot
 be saved3 because that commonly they   
mistake the nature of faith1 and take it
 to be a believing that they themselves 
are forgiven and in favour with ,god1   
and shall be saved2 and because they    
cannot believe this1 7which their       
disease will not suffer them to         
believe17 therefore they think that they
 are no believers3 whereas saving faith 
is nothing but such a belief that the   
gospel is true1 and ,christ is the      
,saviour to be trusted with our souls1  
as causeth our wills to consent that he 
be ours and that we be his1 and so to   
subscribe the covenant of grace4 ,yet   
while they thus consent1 and would give 
a world to be sure that ,christ was     
theirs1 and to be perfectly holy1 yet   
they think they believe not1 because    
they believe not that he will forgive or
 save them4 #ad4 ,they are still        
displeased and discontented with        

themselves2 just as a peevish1 froward  
person is apt to be with others3 see one
 that is hard to be pleased1 and is     
finding fault with every thing that he  
sees or hears1 and offended at every one
 that comes in his way1 and suspicious  
of every body that he sees whispering2  
and just so is a melancholy person      
against himself2 suspecting1 and        
displeased and finding fault with all4  
#ae4 ,they are much addicted to         
solitariness1 and weary of company for  
the most part4 #af4 ,they are given up  
to fixed musings1 and long1 poring      
thoughts to little purpose3 so that deep
 musings and thinkings are their chief  
employments1 and much of their disease4 
#ag4 ,they are much averse to the       
labours of their callings1 and given to 
idleness2 either to lie in bed1 or sit  
thinking unprofitably by themselves4    
#ah4 ,their thoughts are most upon      
themselves1 like the millstones that    
grind on themselves1 when they have no  
grist3 so one thought begets another3   

their thoughts are taken up about their 
thoughts3 when they have been thinking  
irregularly1 they think again what they 
have been thinking on3 they meditate not
 much on ,god1 7unless on his wrath17   
nor heaven1 nor ,christ1 nor the state  
of the church1 nor any thing without    
them 7ordinarily72 but all their        
thoughts are contracted and turned      
inwards on themselves3 self-troubling is
 the sum of their thoughts and lives4   
#ai4 ,their thoughts are all perplexed  
like ravelled yarn or silk2 or like a   
man in a maze1 or wilderness1 or that   
hath lost himself and his way in the    
night3 he is poring and groping about1  
and can make little of any thing1 but is
 bewildered1 and moidered1 and entangled
 the more2 full of doubts and           
difficulties1 out of which he cannot    
find the way4 #bj4 ,he is endless in his
 scruples3 afraid lest he sin in every  
word he speaketh1 and in every thought1 
and every look1 and every meal he       
eateth1 and all the clothes he weareth3 

and if he think to amend them1 he is    
still scrupling his supposed amendments3
 he dare neither travel1 nor stay at    
home1 neither speak1 nor be silent2 but 
he is scrupling all2 as if he were      
wholly composed of self-perplexing      
scruples4 #ba4 ,hence it comes to pass  
that he is greatly addicted to          
superstition2 to make many laws to      
himself that ,god never made him2 and to
 insnare himself with needless vows1 and
 resolutions1 and hurtful austerities2  
touch not1 taste not1 handle not2 and to
 place his religion much in such        
outward1 self-imposed tasks2#cad to     
spend so many hours in this or that act 
of devotion2 to wear such clothes1 and  
forbear other that are finer2 to forbear
 all diet that pleaseth the appetite1   
with much of the like4 ,a great deal of 
the perfection of popish devotion       
proceeded from melancholy1 though their 
government come from pride and          
covetousness4 #bb4 ,they have lost the  
power of governing their thoughts by    

reason2 so that if you convince them    
that they should cast out their         
self-perplexing1 unprofitable thoughts1 
and turn their thoughts to other        
subjects1 or be vacant1 they are not    
able to obey you3 they seem to be under 
a necessity or constraint2 they cannot  
cast out their troublesome thoughts2    
they cannot turn away their minds2 they 
cannot think of love and mercy2 they can
 think of nothing but what they do think
 of1 any more than a man in the         
tooth-ache can forbear to think of his  
pain4 #bc4 ,they usually grow hence to a
 disability to any private prayer or    
meditation2 their thoughts are presently
 cast all into a confusion1 when they   
should pray or meditate2 they scatter   
abroad a hundred ways2 and they cannot  
keep them upon any thing3 for this is   
the very point of their disease2 a      
distempered1 confused fantasy1 with a   
weak reason which cannot govern it4     
,sometimes terror driveth them from     
prayer2 they dare not hope1 and         

therefore dare not pray3 and usually    
they dare not receive the ,lord's       
supper2 here they are fearfulest of all2
 and if they do receive it1 they are    
cast down with terrors1 fearing that    
they have taken their own damnation1 by 
receiving unworthily4 #bd4 ,hence they  
grow to a great averseness to all holy  
duty3 fear and despair make them go to  
prayer1 hearing1 reading1 as a bear to  
the stake2 and then they think they are 
haters of ,god and godliness1 imputing  
the effects of their disease to their   
souls2 when yet at the same time1 those 
of them that are godly1 would rather be 
freed from all their sins1 and be       
perfectly holy1 than have all the riches
 or honour in the world4 #be4 ,they are 
usually so taken up with busy and       
earnest thoughts1 7which being all      
perplexed1 do but strive with           
themselves1 and contradict one another17
 that they feel it just as if something 
were speaking within them1 and all their
 own violent thoughts were the pleadings

 and impulse of some other2 and         
therefore they are wont to impute all   
their fantasies1 either to some         
extraordinary actings of the devil1 or  
to some extraordinary motions of the    
,spirit of ,god3 and they are used to   
express themselves in such words as     
these1 ,it was set upon my heart1 or it 
was said to me1 that ,i must do thus and
 thus2 and then it was said1 ,i must not
 do this or that2 and ,i was told ,i    
must do so or so4 ,and they think that  
their own imagination is something      
talking in them1 and saying to them all 
that they are thinking4 #bf4 ,when      
melancholy groweth strong1 they are     
almost always troubled with hideous1    
blasphemous temptations1 against ,god1  
or ,christ1 or the ,scripture1 and      
against the immortality of the soul2    
which cometh partly from their own      
fears1 which make them think most       
7against their will7 of that which they 
are most afraid of thinking3 as the     
spirits and blood will have recourse to 

the part that is hurt4 ,the very pain of
 their fears doth draw their thoughts to
 what they fear4 ,as he that is         
over-desirous to sleep1 and afraid lest 
he shall not sleep1 is sure to wake1    
because his fears and desires keep him  
waking3 so do the fears and desires of  
the melancholy cross themselves4 ,and   
withal1 the malice of the devil plainly 
here interposeth1 and taketh advantage  
by this disease1 to tempt and trouble   
them1 and to show his hatred to ,god1   
and ,christ1 and ,scripture1 and to     
them4 ,for as he can much easier tempt a
 choleric person to anger1 than another1
 and a phlegmatic1 fleshly person to    
sloth1 and a sanguine or hot-tempered   
person to lust1 and wantonness2 so also 
a melancholy person to thoughts of      
blasphemy1 infidelity1 and despair4 ,and
 ofttimes they feel a vehement urgency1 
as if something within them urged them  
to speak such or such a blasphemous or  
foolish1 word2 and they can have no rest
 unless they yield in this1 and other   

such cases1 to what they are urged to4  
,and some are ready to yield in a       
temptation to be quiet3 and when they   
have done1 they are tempted utterly to  
despair because they have committed so  
great a sin3 and when the devil hath got
 this advantage of them1 he is still    
setting it before them4 #bg4 ,hereupon  
they are further tempted to think they  
have committed the sin against the ,holy
 ,ghost2 not understanding what that sin
 is1 but fearing it is theirs1 because  
it is a fearful sin3 at least they think
 they shall not be forgiven2 not        
considering that a temptation is one    
thing1 and a sin another2 and that no   
man hath less cause to fear being       
condemned for his sin1 than he that is  
least willing of it1 and most hateth it4
 ,and no man can be less willing of any 
sin1 than these poor souls are of the   
hideous1 blasphemous thoughts which they
 complain of4 #bh4 ,hereupon some of    
them grow to think that they are        
possessed of devils3 and if it do but   

enter into their fantasy how possessed  
persons used to act1 the very strength  
of imagination will make them do so too3
 so that ,i have known those that would 
swear1 and curse1 and blaspheme1 and    
imitate an inward alien voice1 thinking 
themselves that it was the devil in them
 that did all this4 ,but these that go  
so far are but few4 #bi4 ,some of them  
that are near distraction1 verily think 
that they hear voices1 and see lights   
and apparitions1 that the curtains are  
opened on them1 that something meets    
them1 and saith this or that to them1   
when all is but the error of a crazed   
brain and sick imagination4 #cj4 ,many  
of them are weary of their lives1       
through the constant1 tiring            
perplexities of their minds2 and yet    
afraid of dying3 some of them resolutely
 famish themselves3 some are strongly   
tempted to murder themselves1 and they  
are haunted with the temptation so      
restlessly1 that they can go no whither 
but they feel as if somewhat within them

 put them on1 and said1 ,do it1 do it2  
so that many poor creatures yield1 and  
make away with themselves4 #ca4 ,many of
 them are restlessly vexed with fears of
 want1 and poverty1 and misery to their 
families2 and of imprisonment or        
banishment2 and lest somebody will kill 
them2 and every one that they see       
whisper1 they think is plotting to take 
away their lives4 #cb4 ,some of them lay
 a law upon themselves that they will   
not speak1 and so live long in resolute 
silence4 #cc4 ,all of them are          
intractable1 and stiff in their own     
conceits1 and hardly persuaded out of   
them1 be they never so irrational4 #cd4 
,few of them are the better for any     
reason1 conviction1 or counsel that is  
given them3 if it seem to satisfy1 and  
quiet1 and rejoice them at the present1 
to-morrow they are as bad again3 it     
being the nature of their disease1 to   
think as they do think2 and their       
thoughts are not cured while the disease
 is uncured4 #ce4 ,yet in all this      

distemper1 few of them will believe that
 they are melancholy2 but abhor to hear 
men tell them so1 and say it is but the 
rational sense of their unhappiness1 and
 the forsakings and heavy wrath of ,god4
 ,and therefore they are hardly         
persuaded to take any physic or use any 
means for the cure of their bodies1     
saying that they are well1 and being    
confident that it is only their souls   
that are distressed4  ,this is the      
miserable case of these poor people1    
greatly to be pitied1 and not to be     
despised by any4 ,i have spoken nothing 
but what ,i have often seen and known4  
,and let none despise such1 for men of  
all sorts do fall into this misery2     
learned and unlearned1 high and low1    
good and bad1 yea1 some that have lived 
in greatest jollity and sensuality1 when
 ,god hath made them feel their folly4  
,the causes of it are1 #a4 ,most        
commonly some worldly loss1 or cross1 or
 grief1 or care1 which made too deep an 
impression on them4 #b4 ,sometimes      

excess of fear upon any common occasion 
of danger4 #c4 ,sometimes over-hard and 
unintermitted studies1 or thoughts1     
which screw up and rack the fantasy too 
much4 #d4 ,sometimes too deep fears1 or 
too constant1 and serious1 and          
passionate thoughts and cares about the 
danger of the soul4 #e4 ,the great      
preparatives to it1 7which are indeed   
the principal cause17 are a weak head1  
and reason1 joined with strong passion1 
which are oftest found in women1 and    
those to whom it is natural4 #f4 ,and in
 some it is brought in by some heinous  
sin1 the sight of which they cannot     
bear1 when conscience is but once       
awakened4  ,when this disease is gone   
very far1 directions to the persons     
themselves are vain1 because they have  
not reason and free-will to practise    
them2 but it is their friends about them
 that must have the directions4 ,but    
because with the most of them1 and at   
first1 there is some power of reason    
left1 ,i give directions for the use of 

such4  ,direct4 ,i4 ,see that no error  
in religion be the cause of your        
distress3 especially understand well the
 covenant of grace1 and the riches of   
mercy manifested in ,christ4 ,among     
others1 it will be useful to you to     
understand these following truths4      
,sidenote3 ,special truths to be known  
for preventing causeless troubles4  #a4 
,that our thoughts of the infinite      
goodness of ,god1 should bear proportion
 with our thoughts concerning his       
infinite power and wisdom4  #b4 ,that   
the mercy of ,god hath provided for all 
mankind so sufficient a ,saviour1 that  
no sinner shall perish for want of a    
sufficient satisfaction made for his    
sins by ,christ1 nor is it made the     
condition of any man's salvation or     
pardon1 that he satisfy for his own     
sins4  #c4 ,that ,christ hath in his    
gospel covenant 7which is an act of     
oblivion7 made over himself with pardon 
and salvation1 to all that will         
penitently and believingly accept the   

offer4 ,and that none perish that hear  
the gospel1 but the final1 obstinate    
refusers of ,christ and life4  #d4 ,that
 he that so far believeth the truth of  
the gospel1 as to consent to the        
covenant of grace1 even that ,god the   
,father be his ,lord and reconciled     
,father1 and ,christ his ,saviour1 and  
the ,holy ,ghost his ,sanctifier1 hath  
true1 saving faith1 and right to the    
blessing of the covenant4  #e4 ,that the
 day of grace is so far commensurate or 
equal to our lifetime1 that whosoever   
truly repenteth and consenteth to the   
covenant of grace1 before his death1 is 
certainly pardoned1 and in a state of   
life3 and that it is every man's duty so
 to do1 that pardon may be theirs4  #f4 
,that ,satan's temptations are none of  
our sins1 but only our yielding to them4
  #g4 ,that the effects of natural      
sickness or diseasedness1 are not 7in   
themselves7 sins4  #h4 ,that those are  
the smallest sins 7formally7 and least  
like to condemn us1 which we are most   

unwilling of1 and are least in love or  
liking of4  #i4 ,that no sin shall      
condemn us which we hate more than love1
 and which we had rather leave and be   
delivered from than keep3 for this is   
true repentance4  #aj4 ,that he is truly
 sanctified who had rather be perfect in
 holiness of heart and life1 in loving  
,god1 and living by faith1 than to have 
the greatest pleasures1 riches1 or      
honours of the world2 taking in the     
means also by which both are attained4  
#aa4 ,that he who hath this grace and   
desire may know that he is elect2 and   
the making of our calling sure by our   
consenting to the holy covenant1 is the 
making of our election sure4  #ab4 ,that
 the same thing which is a great duty to
 others1 may be no duty to one1 who by  
bodily distemper 7as fevers1 phrensies1 
melancholy7 is unable to perform it4    
,direct4 ,,ii4 ,take heed of worldly    
cares1 and sorrows1 and discontents4    
,set not so much by earthly things1 as  
to enable them to disquiet you2 but     

learn to cast your cares on ,god4 ,you  
can have less peace in any affliction   
which cometh by such a carnal1 sinful   
means4 ,it is much more safe to be      
distracted with cares for heaven than   
for earth4  ,direct4 ,,iii4 ,meditation 
is no duty at all for a melancholy      
person1 except some few that are able to
 bear a diverting meditation1 which must
 be of something furthest from the      
matter which troubleth them2 or except  
it be short meditations like ejaculatory
 prayers4 ,a set and serious meditation 
will but confound you1 and disturb you1 
and disable you to other duties4 ,if a  
man have a broken leg1 he must not go on
 it till it is knit1 lest all the body  
fare the worse4 ,it is your thinking    
faculty1 or your imagination1 which is  
the broken1 pained part2 and therefore  
you must not use it about the things    
that trouble you4 ,perhaps you will say1
 ,that this is to be profane1 and forget
 ,god and your soul1 and let the tempter
 have his will4 ,but ,i answer1 ,no2 it 

is but to forbear that which you cannot 
do at present1 that by doing other      
things which you can do1 you may come   
again to do this which you now cannot   
do3 it is but to forbear attempting     
that1 which will but make you less able 
to do all other duties4 ,and at the     
present1 you may conduct the affairs of 
your soul by holy reason4 ,i persuade   
you not from repenting or believing1 but
 from set1 and long1 and deep           
meditations1 which will but hurt you4   
,direct4 ,,iv4 ,be not too long in any  
secret duty which you find you are not  
able to bear4 ,prayer itself1 when you  
are unable1 must be performed but as you
 can2 short confessions and requests to 
,god must serve instead of longer secret
 prayers1 when you are unable to do     
more4 ,if sickness may excuse a man for 
being short1 where nature will not hold 
out1 the case is the same here1 in the  
sickness of the brain and spirits4 ,god 
hath appointed no means to do you hurt4 
,direct4 ,v4 ,where you find yourselves 

unable for a secret duty1 struggle not  
too hard with yourselves1 but go that   
pace that you are able to go quietly4   
,for as every striving doth not enable  
you1 but vex you1 and make duty         
wearisome to you1 and disable you more1 
by increasing your disease3 like an ox  
that draweth unquietly1 and a horse that
 chafeth himself1 that quickly tireth4  
,preserve your willingness to duty1 and 
avoid that which makes it grievous to   
you4 ,as to a sick stomach1 it is not   
eating much1 but digesting well1 that   
tends to health2 and little must be     
eaten when much cannot be digested2 so  
it is here in case of your meditations  
and secret prayers4  ,direct4 ,,vi4 ,be 
most in those duties which you are best 
able to bear2 which1 with most1 is      
prayer1 with others hearing1 and good   
discourse4 ,as a sick man whose stomach 
is against other meats1 must eat of that
 which he can eat of4 ,and ,god hath    
provided variety of means1 that one may 
do the work1 when the other are wanting4

 ,do not misunderstand me2 in cases of  
absolute necessity1 ,i say again1 you   
must strive to do it whatever come of   
it4 ,if you are backward to believe1 to 
repent1 to love ,god and your neighbour1
 to live soberly1 righteously1 and      
godly1 to pray at all2 here you must    
strive1 and not excuse it by any        
backwardness2 for it is that which must 
needs be done1 or you are lost4 ,but a  
man that cannot read may be saved       
without his reading2 and a man in prison
 or sickness may be saved without       
hearing the word1 and without the church
 communion of saints3 and so a man      
disabled by melancholy1 may be saved by 
shorter thoughts and ejaculations1      
without set and long meditations and    
secret prayers2 and other duties which  
he is able for will supply the want of  
these4 ,even as nature hath provided two
 eyes1 and two ears1 and two nostrils1  
and two reins1 and lungs1 that when one 
is stopped or faulty1 the other may     
supply its wants for a time2 so it is   

here4  ,direct4 ,,vii4 ,avoid all       
unnecessary solitariness1 and be as much
 as possible in honest1 cheerful        
company4 ,you have need of others1 and  
are not sufficient for yourselves2 and  
,god will use and honour others1 as his 
hands1 to deliver us his blessings4     
,solitariness is to those that are fit  
for it1 an excellent season for         
meditation and converse with ,god and   
with our hearts2 but to you1 it is the  
season of temptation and danger4 ,if    
,satan tempted ,christ himself1 when he 
had him fasting and solitary in a       
wilderness2 much more will he take this 
as his opportunity against you4         
,solitude is the season of musings and  
thoughtfulness1 which are the things    
which you must fly from1 if you will not
 be deprived of all4  ,direct4 ,,viii4  
,when blasphemous or disturbing thoughts
 look in1 or fruitless musings1         
presently meet them1 and use that       
authority of reason which is left you1  
to cast them and command them out4 ,if  

you have not lost it1 reason and the    
will have a command over the thoughts as
 well as over the tongue1 or hands1 or  
feet4 ,and as you would be ashamed to   
run up and down1 or fight with your     
hands1 and say1 ,i cannot help it2 or to
 let your tongue run all day1 and say1  
,i cannot stop it2 so should you be     
ashamed to let your thoughts run at     
random1 or on hurtful things1 and say1  
,i cannot help it4 ,do you do the best  
you can to help it8 ,cannot you bid them
 be gone8 ,cannot you turn your thoughts
 to something else8 ,or cannot you rouse
 up yourself1 and shake them off8 ,some 
by casting a little cold water in their 
own faces1 or bidding another do it1 can
 rouse themselves from melancholy       
musings as from sleep4 ,or cannot you   
get out of the room1 and set yourself   
about some business which will divert   
you8 ,you might do more than you do1 if 
you were but willing1 and know how much 
it is your duty4  ,direct4 ,,ix4 ,when  
you do think of any holy things1 let it 

be of the best things2 of ,god1 and     
grace1 and ,christ1 and heaven2 or of   
your brethren1 or the church3 and carry 
all your meditations outward2 but be    
sure you pore not on yourselves1 and    
spend not your thoughts upon your       
thoughts4 ,as we have need to call the  
thoughts of careless sinners inwards1   
and turn them from the creature and sin1
 upon themselves2 so we have need to    
call the thoughts of self-perplexing1   
melancholy persons outwards2 for it is  
their disease to be still grinding upon 
themselves4 ,remember that it is a far  
higher1 nobler1 and sweeter work to     
think of ,god1 and ,christ1 and heaven1 
than of such worms as we ourselves are4 
,when we go up to ,god1 we go to love1  
and light1 and liberty2 but when we look
 down into ourselves1 we look into a    
dungeon1 a prison1 a wilderness1 a place
 of darkness1 horror1 filthiness1       
misery1 and confusion4 ,therefore1      
though such thoughts be needful1 so far 
as without them our repentance and due  

watchfulness cannot be maintained1 yet  
they are grievous1 ignoble1 yea1 and    
barren1 in comparison of our thoughts of
 ,god4 ,when you are poring on your     
hearts1 to search whether the love of   
,god be there or no1 it were wiser to be
 thinking of the infinite amiableness of
 ,god2 and that will cause it1 whether  
it were there before or not4 ,so instead
 of poring on your hearts1 to know      
whether they are set on heaven1 lift up 
your thoughts to heaven1 and think of   
its glory1 and that will raise them     
thither1 and give you and show you that 
which you were searching for4 ,bestow   
that time in planting holy desires in   
the garden of your hearts1 which you    
bestow in routing and puzzling          
yourselves in searching whether it be   
there already4 ,we are such dark1       
confused things1 that the sight of      
ourselves is enough to raise a loathing 
and a horror in our minds1 and make them
 melancholy2 but in ,god and glory there
 is nothing to discourage our thoughts1 

but all to delight them1 if ,satan do   
not misrepresent him to us4  ,direct4   
,x4 ,overlook not the miracle of love   
which ,god hath showed us in the        
wonderful incarnation1 office1 life1    
death1 resurrection1 ascension1 and     
reign of our ,redeemer2 but steep your  
thoughts most in these wonders of mercy1
 proposed by ,god to be the chief matter
 of your thoughts4 ,you should in reason
 lay out many thoughts of ,christ and   
grace1 for one that you lay out on your 
sin and misery4 ,god requireth you to   
see your sin and misery1 but so much as 
tendeth to magnify the remedy1 and cause
 you to accept it4 ,never think of sin  
and hell alone2 but as the way to the   
thoughts of ,christ and grace4 ,this is 
the duty even of the worst4 ,are your   
sins ever before you8 ,why is not       
pardoning grace in ,christ before you8  
,is hell open before you8 ,why is not   
the ,redeemer also before you8 ,do you  
say1 ,because that sin and hell are     
yours1 but ,christ1 and holiness1 and   

heaven1 are none of yours8 ,i answer    
you1 ,it is then because you will have  
it so3 if you would not have it so1 it  
is not so4 ,god hath set life first     
before you1 and not only death4 ,he hath
 put ,christ1 and holiness1 and heaven  
in his end of the balance2 and the devil
 puts the pleasure of sin for a season  
in the other end4 ,that which you choose
 unfeignedly is yours2 for ,god hath    
given you your choice4 ,nothing is truer
 than that ,god hath so far made over   
,christ and life to all that hear the   
gospel1 that nothing but their final    
obstinate refusal can condemn them3#cae 
,christ and life are brought to the will
 and choice of all1 though all have not 
wills to accept and choose him4 ,and if 
you would not have ,christ1 and life1   
and holiness1 what would you rather     
have8 and why complain you8  ,direct4   
,,xi4 ,think and speak as much of the   
mercy which you have received1 as of the
 sin you have committed2 and of the     
mercy which is offered you1 as of what  

you want4 ,you dare not say that the    
mercy you have received1 is no more     
worthy to be remembered and mentioned1  
than all your sins4 ,shall ,god do so   
much for you1 and shall it be           
overlooked1 extenuated1 and made nothing
 of8 as if his mercies had been a bare  
bone1 or barren wilderness1 which would 
yield no sustenance to your thoughts4   
,be not guilty of so great              
unthankfulness4 ,thoughts of love and   
mercy would breed love and sweetness in 
the soul2 while thoughts of sin and     
wrath only breed averseness1 terror1    
bitterness1 perplexity1 and drive away  
the heart from ,god4  ,direct4 ,,xii4   
,tie yourselves daily to spend as great 
a part of your time in your prayers1 in 
the confessing of mercy received1 as in 
confessing sin committed2 and in the    
praises of ,god1 as in the lamenting of 
your own miseries4 ,you dare not deny   
but this is your duty1 if you understand
 your duty2 thanksgiving and praise are 
greater duties than confessing sin and  

misery4 ,resolve then that they shall   
have the largest share of time4 ,if you 
will but do this much1 7which you can do
 if you will17 it will in time take off 
the bitterness of your spirits2 and the 
very frequent mention of sweeter things1
 will sweeten your minds1 and change    
their temperature and habit1 as change  
of diet changeth the temperature of the 
body4 ,i beseech you1 resolve1 and try  
this course4 ,if you cannot mention     
mercy so thankfully as you would1 nor   
mention ,god's excellencies so holily   
and praisefully as you would1 yet do    
what you can1 and mention them as you   
are able4 ,you may command your time1   
7what shall have the greatest share in  
prayer17 though not your affections2 you
 will find the benefit very great1 if   
you will but do this4  ,direct4 ,,xiii4 
,overvalue not the passionate part of   
duty1 but know that judgment1 will1 and 
practice1 a high esteem of ,god and     
holiness1 a resolved choice1 and a      
sincere endeavour1 are the life of grace

 and duty1 when feeling passions are but
 lower1 uncertain things4 ,you know not 
what you do1 when you lay so much on the
 passionate part2 nor when you strive so
 much for deep and transporting         
apprehensions2 these are not the great  
things1 nor essentials of holiness4 ,too
 much of this feeling may distract you4 
,god knoweth how much you are able to   
bear4 ,passionate feelings depend much  
upon nature4 ,some persons are more     
sensible than others2 a little thing    
goeth deep with some3 the wisest and    
weightiest persons are usually least    
passionate2 and the weakest hardly      
moderate their passions4 ,god is not an 
object of sense1 and therefore more fit 
for the understanding and will1 than the
 passions1 to work upon4 ,that is the   
holiest soul which is most inclined to  
,god1 and resolved for him1 and         
conformed to his will2 and not that     
which is affected with the deepest      
griefs1 and fears1 and joys1 and other  
such transporting passions2 though it   

were best1 if even holy passions could  
be raised at the will's command1 in that
 measure which fitteth us best for duty4
 ,but ,i have known many complain for   
want of deeper feeling1 who if their    
feeling 7as they called their passion7  
had been more1 it might have distracted 
them4 ,i had rather be that christian   
that loathes himself for sin1 resolveth 
against it1 and forsaketh it1 though he 
cannot weep for it2 than one of those   
that can weep to-day1 and sin again     
to-morrow1 and whose sinful passions are
 quickly stirred1 as well as their      
better passions4  ,direct4 ,,xiv4 ,make 
not too great a matter of your own      
thoughts2 and take not too much notice  
of them2 but if ,satan cast in molesting
 thoughts1 if you cannot cast them out1 
set light by them1 and take less notice 
of them4 ,making a great matter of every
 thought that is cast into your mind1   
will keep those thoughts in your mind   
the longer4 ,for that which we are most 
sensible of1 we most think on2 and that 

which we least regard1 we least         
remember4 ,if you would never be rid of 
them1 the way is to be still noting     
them1 and making too great a matter of  
them4 ,these troublesome thoughts are   
like troublesome scolds1 that if you    
regard them1 and answer them1 will never
 have done with you2 but if you let them
 talk1 and take no notice of them1 nor  
make any answer to them1 they will be   
weary and give over4 ,the devil's design
 is to vex and disquiet you2 and if he  
see you will not be vexed and           
disquieted1 he will give over attempting
 it4 ,i know you will say1 ,should ,i be
 so ungodly as to make light of such    
sinful thoughts8 ,i answer1 ,make not so
 light of them as to be indifferent what
 thoughts are in your mind1 nor so as to
 take the small sin to be none2 but make
 so light of them as not to take them   
for greater nor more dangerous sins than
 they are2 and so light of them as not  
to take distinct1 particular notice of  
them1 nor to disquiet yourselves about  

them2 for if you do1 you will have no   
room in your thoughts for ,christ and   
heaven1 and that which should take up   
your thoughts2 but the devil will       
rejoice to see how he employeth you in  
thinking over your own thoughts1 or     
rather his temptations2 and that he can 
employ you all the day in hearkening to 
all that he will say to you1 and in     
thinking of his motions instead of      
thinking on the works of ,god4 ,there   
are none of ,god's servants without     
irregularities and sin of thoughts1     
which they must daily ask forgiveness   
of1 and rejoice to think that they have 
a sufficient ,saviour and remedy1 and   
that sin shall but occasion the         
magnifying of grace2 but if they should 
excessively observe and be troubled at  
every unwarrantable thought1 it would be
 a snare to take them off almost all    
their greater duties4 ,would you like it
 in your servant1 if he should stop in  
observing and troubling himself about   
every ordinary imperfection in his work1

 instead of going on to do it8  ,direct4
 ,,xv4 ,remember that it is no sin to be
 tempted1 but only to yield to the      
temptation2 and that ,christ himself was
 carried about and tempted blasphemously
 by the devil1 even to fall down and    
worship him2 and yet he made these      
temptations but an advantage to the     
glory of his victory4 ,take not the     
devil's sin to be yours4 ,are your      
temptations more horrid and odious than 
,christ's were8 ,what if the devil had  
carried you to the pinnacle of the      
temple as he did ,christ8 ,would you not
 have thought that ,god had forsaken    
you1 and given you up to the power of   
,satan8 ,but you will say1 that you     
yield to the temptation1 and so did not 
,christ4 ,i answer1 ,it cannot be       
expected that sinful man should bear a  
temptation as innocently as ,christ did8
 ,satan found nothing in ,christ to     
comply with him2 but in us he findeth a 
sinful nature6 ,wax will receive an     
impression when marble will not4 ,but it

 is not every sinful taint that is a    
consent to the sin to which we are      
tempted4  ,direct4 ,,xvi4 ,consider how 
far you are from loving1 delighting in1 
or being loth to leave these sinful     
thoughts2 and that no sin condemneth1   
but that which is so loved and delighted
 in1 as that you had rather keep than   
leave it4 ,would you not fain be        
delivered from all these horrid thoughts
 and sins8 ,could you not be willing to 
live in disgrace1 or want1 or           
banishment1 so you might but be free    
from sin8 ,if so1 why doubt you of the  
pardon of it8 ,can you have any surer   
sign of repentance1 or that your sin is 
not a reigning1 unpardoned sin1 than    
that it is not loved and desired by you8
 ,the less will1 the less sin1 and the  
more will1 the more sin4 ,the covetous  
man loveth his money1 and the fornicator
 loveth his lust1 and the proud man     
loveth his honour1 and the drunkard     
loveth his cups1 and the glutton loveth 
to satisfy his appetite2 and so love    

these that they will not leave them4    
,but do you love your disturbing1       
confused1 or blasphemous thoughts8 ,are 
you not so weary of them1 as to be even 
weary of your lives because of them8    
would you not be glad and thankful never
 to be troubled with them more8 ,and yet
 do you doubt of pardon8  ,direct4      
,,xvii4 ,charge not your souls any      
deeper than there is cause with the     
effects of your disease4 ,indeed        
remotely a man that in distraction      
thinks or speaks amiss1 may be said to  
be faulty1 so far as his sin did cause  
his disease2 but directly and of itself1
 the involuntary effects of sickness are
 no sin4 ,melancholy is a mere disease  
in the spirits and imagination1 though  
you feel no sickness2 and it is as      
natural for a melancholy person to be   
hurried and molested with doubts1 and   
fears1 and despairing thoughts1 and     
blasphemous temptations1 as it is for a 
man to talk idly in a fever when his    
understanding faileth2 or to think of   

and desire drink1 when his fever        
kindleth vehement thirst4 ,and how much 
would you have a man in a fever accuse  
himself for such a thirst1 or such      
thoughts1 desire1 or talk8 ,if you had  
those hideous thoughts in your dreams1  
which you have when you are awake1 would
 you think them unpardoned sins1 or     
rather unavoidable infirmities8 why your
 distemper makes them to be to you but  
almost as dreams4  ,direct4 ,,xviii4 ,be
 sure that you keep yourself constantly 
employed 7as far as your strength will  
bear7 in the diligent labours of a      
lawful calling2 and spend none of your  
precious time in idleness4 ,idleness is 
the tide-time of the tempter3 when you  
are idle1 you invite the devil to come  
and vex you4 ,then you can have while to
 hearken to him1 and think on all that  
he will put into your minds1 and then to
 think over all those thoughts again6   
,when you have nothing else to do1 the  
devil will find you such work4 ,then you
 must sit still and muse2 and your      

thoughts must be stirring in the mud of 
your own distempers1 as children lie    
paddling in the dirt4 ,and idleness is a
 sin1 which ,god will not favour4 ,he   
hath commanded you to labour six days1  
and in the sweat of your brows to eat   
you bread2 and he that will not labour  
is unworthy to eat1 #b ,thess4 iii4     
,remember that time is precious1 and    
doth haste away1 and ,god hath given you
 none in vain4 ,therefore1 as you are   
troubled for other sins1 make conscience
 of this sin1 and waste not one quarter 
of an hour's time in your idle1         
unprofitable musings4 ,it is just with  
,god to make your sin itself to be your 
punishment1 and your own idle thoughts  
to chastise you daily1 when you will not
 get up and go about your lawful        
business4 ,nor will pretences of prayer1
 or any devotion1 excuse your idleness1 
for it is against the law of ,god4      
,above all that ,i have said to you1 let
 me entreat you therefore to obey this  
one direction4 ,i have known despairing1

 melancholy persons cured by setting    
themselves resolutely and diligently    
about their callings 7and changing air  
and company1 and riding abroad47 ,if you
 will sit musing in a corner1 and sin   
against ,god by idleness and loss of    
time1 and increase your own miseries    
withal1 rather than you will rouse up   
yourself1 and ply your business1 your   
calamity is just4 ,say not1 that you    
have little or nothing to do2 for ,god  
hath made it the duty of all1 be they   
never so rich1 to labour in such        
employment as is suitable to their place
 and strength4  ,direct4 ,,xix4 ,do but 
mark well how much the devil gets by    
keeping you in sad1 despondent thoughts2
 and then you may easily see that it    
cannot be your duty1 nor best for you1  
which is so gainful and pleasing to the 
devil4 ,by keeping you in these         
self-perplexing doubts and fears1 he    
robs ,god of the thanks and praise which
 you owe him for all his mercies4 ,these
 highest duties you cast aside1 as if   

they did not belong to you4 ,you give   
not ,god the honour of his most         
miraculous mercy1 in our redemption2 nor
 do you study1 or relish1 or admire1 or 
magnify the riches of grace in ,jesus   
,christ6 ,you have poor1 low thoughts of
 the infinite love of ,god1 and are     
unfit to judge of it or perceive it1    
being like a choleric stomach1 which    
puts a continual bitterness in the      
mouth1 which hinders it from tasting any
 sweetness in their meat4 ,it hereby    
unfitteth you for the love of ,god1 and 
more inclineth you to hate him1 or fly  
from him as an enemy1 while the devil   
representeth him to you as one that     
hateth you2 it loseth your time2 it     
depriveth you of all your willingness to
 duty1 and delight in duty1 and maketh  
all ,god's service a burden and vexation
 to you4 ,it is very contrary to the    
spirit of adoption1 and to the whole    
frame of evangelical worship and        
obedience4 ,and will you1 under pretence
 of being more humbled1 and sorrowful1  

and sensible1 thus gratify ,satan1 and  
wrong ,god and yourselves4  ,direct4    
,,xx4 ,trust not to your own judgment1  
in your melancholy state1 either as to  
the condition of your souls1 or the     
choice and conduct of your thoughts or  
ways2 but commit yourselves to the      
judgment and direction of some          
experienced1 faithful guide4 ,you are no
 fit judges of your own condition1 nor  
of the way of your duty1 in this dark1  
distempered condition that you are in4  
,either your mind and imagination is    
well or ill3 if it be well1 why complain
 you of all those disturbances1 and     
confusions1 and disability to meditate  
and pray8 ,if it be ill1 why will you be
 so self-conceited as to think          
yourselves able to judge of yourselves1 
with such a distempered fantasy of mind8
 ,it is one of the worst things in      
melancholy persons1 that commonly they  
are most wise in their own eyes1 and    
stiff in their own conceits1 when their 
brains are sickest1 and their           

understanding weakest2 and that they are
 confident1 and unruly1 and             
unpersuadable1 as if they were proud of 
those pitiful understandings1 and       
thought nobody knows so well as they4   
,oh6 say they1 you know not my case6 ,am
 not ,i liker to know your case1 who    
have seen so many score in that case1   
than you are that never knew it in any  
but yourself8 ,a man that stands by may 
better know the case of a man that is in
 a dream1 than he can know his own4 ,you
 say that others feel not what you feel6
 no more doth the physician feel what a 
man in a fever1 or falling-sickness1 or 
distraction feeleth2 and yet by the     
report of what you say you feel1 and by 
what he seeth1 he far better knoweth    
your disease1 the nature and the cure of
 it1 than you that feel it4 ,therefore  
as a wise man1 when he is sick1 will    
trust himself1 under ,god1 to the       
direction of his physician and the help 
of his friends about him1 and not lie   
wrangling against their help and        

counsel1 and wilfully refuse it1 because
 they advise him contrary to his        
feeling2 so will you do1 if you are     
wise2 trust yourself with some fit      
director2 and despise not his judgment  
either about your state1 or about your  
duty4 ,you think you are lost1 and there
 is no hope3 hear what he saith that is 
now fitter to judge4 ,set not your weak 
wit too wilfully against him4 ,do you   
think he is so foolish as to mistake8   
should not humility make you rather     
think so of yourself8 ,be advised by him
 about the matter of your thoughts1 the 
manner and length of your secret duties1
 and all your scruples that you need    
advice in4 ,will you answer me this one 
question8 ,do you know any body that is 
wiser than yourself8 and fitter to judge
 of your condition and advise you8 ,if  
you say1 no2 how proud are you of such a
 crazed wit6 ,if you say1 yea2 then     
believe and trust that person1 and      
resolve to follow his direction4 ,and ,i
 would ask you1 were you not once of    

another judgment concerning yourself8   
,if so1 then were you not as sound and  
able to judge1 and liker to be in the   
right than you are now4  ,direct4 ,,xxi4
 ,my last advice is1 to look out for the
 cure of your disease1 and commit       
yourself to the care of your physician1 
and obey him2 and do not as most        
melancholy persons do1 that will not    
believe that physic will do them good1  
but that it is only their soul that is  
afflicted2 for it is the spirits1       
imagination1 and passions1 that are     
diseased1 and so the soul is like an eye
 that looketh through a coloured glass1 
and thinks all things are of the same   
colour as the glass is4 ,i have seen    
abundance cured by physic2 and till the 
body be cured1 the mind will hardly ever
 be cured1 but the clearest reasons will
 be all in vain4      ,tit4 #f4         
,directions for young ,students1 for the
 most profitable                        
ordering of their studying ,thoughts4   
,direct4 ,i4 ,let it be your first and  

most serious study to make sure that you
 are regenerate1 and sanctified by the  
,holy ,ghost1 and justified by faith in 
,christ1 and love ,god above all1 as    
your reconciled ,father1 and so have    
right to the heavenly inheritance4      
,for1 #a4 ,you are nearest to           
yourselves1 and your everlasting        
happiness is your nearest and your      
highest interest3 what will it profit   
you to know all the world1 and to lose  
your own souls8 to know as much as      
devils1 and be for ever miserable with  
devils8  #b4 ,it is a most doleful      
employment to be all day at work in     
,satan's chains6 to sit studying ,god   
and the holy ,scriptures1 while you are 
in the power of the devil1 and have     
hearts that are at enmity to the        
holiness of that ,god and that          
,scripture which you are studying6 ,it  
is a most preposterous and incongruous  
course of study1 if you first study not 
your own deliverance4 ,and if you knew  
your case1 and saw your chains1 your    

trembling would disturb your studies4   
#c4 ,till you are renewed you study in  
the dark1 and without that internal     
sight and sense1 by which the life1 and 
spirit1 and kernel of all that you study
 must be known4 ,all that the ,scripture
 saith of the darkness of a state of    
sin1 and of the illumination of the     
,spirit1 and of the marvellous light of 
regenerate souls1 and of the natural    
man's not receiving the things of the   
,spirit1 and of the carnal mind that is 
enmity against ,god1 and is not subject 
to his law1 nor can be2#caf all these   
and such other passages are not         
insignificant1 but most considerable    
truths from the ,spirit of truth4 ,you  
have only that light that will show you 
the shell1 and the dead letter1 but not 
the soul1 and quickening sense1 of any  
practical holy truth4 ,as the eye       
knoweth meat which we never tasted1 or  
as a mere grammarian1 or logician1      
readeth a law book1 or physic book1 7who
 gather nothing out of them that will   

save a man's estate or life17 so will   
you prosecute all your studies4  #d4    
,you are like to have but ill success in
 your studies1 when the devil is your   
master1 who hateth both you1 and the    
holy things which you are studying4 ,he 
will blind you1 and pervert you1 and    
possess your minds with false conceits1 
and put diverting1 sensual thoughts into
 you1 and will keep your own souls from 
being ever the better for it all4  #e4  
,you will want the true end of all right
 studies1 and set up wrong ends2 and    
therefore whatever be the matter of your
 studies1 you are still out of your way1
 and know nothing rightly1 because you  
know it not as a means to the true end4 
7,but of this anon47  ,direct4 ,,ii4    
,when you have first laid this          
foundation1 and have the true principle 
and end of all right studies1 be sure   
that you intend this end in all1 even   
the everlasting sight and love of ,god1 
and the promoting his glory1 and        
pleasing his holy will2 and that you    

never meddle with any studies separated 
from this end1 but as means thereto1 and
 as animated thereby4  ,if every step in
 your journey is but loss of time and   
labour1 which is not directed to your   
journey's end2 and if all that you have 
to mind or do in the world1 be only     
about your end or the means2 and all    
creatures and actions can have no other 
moral goodness1 than to be the means of 
,god your ultimate end2 then you may    
easily see1 that whenever you leave out 
,god as the end of any of your studies1 
you are but sinning1 or doting2 for in  
those studies there can be no moral     
good1 though they may tend to your      
knowledge of natural good and evil4 ,and
 when you think you grow wise and       
learned men1 and can dispute and talk of
 many things1 which make to your renown1
 while your wills consent not to the    
wholesome words of our ,lord ,jesus     
,christ1 and the doctrine which is      
according to godliness2 you are proud1  
knowing nothing1 but doting about       

questions and strifes of words1 whereof 
cometh envy1 strife1 railing1 evil      
surmisings1 perverse disputings of men  
of corrupt minds1 supposing that gain is
 godliness3 from such turn away1 #a     
,tim4 vi4 #c-f4 ,as there is no         
knowledge but from ,god1 so it is not   
knowledge but dotage if it lead not unto
 ,god4  ,direct4 ,,iii4 ,see therefore  
that you choose all your studies        
according to their tendency to ,god your
 end1 and use them still under the      
notion of means1 and that you estimate  
your knowledge by this end1 and judge   
yourselves to know no more indeed1 than 
you know of ,god and for ,god3 and so   
let practical divinity be the soul of   
all your studies4  ,therefore1 when life
 is too short for the studies of all    
things which we desire to know1 make    
sure of the chief things1 and prefer    
those studies which make most to your   
end2 spend not your time on things      
unprofitable to this end2 spend not your
 first and chiefest time on things      

unnecessary to it2 for the near         
connexion to ,god the end1 is it that   
ennobleth the matter of your studies4   
,all true knowledge leads to ,god2 but  
not all alike3 the nearest to him is the
 best4#cag  ,direct4 ,,iv4 ,remember    
that the chief part of your growth in   
knowledge1 is not in knowing many       
smaller things1 of no necessity2 but in 
a growing downwards in a clearer insight
 into the foundation of the christian   
faith1 and in taking better rooting than
 you had at your first believing2 and in
 growing upward into a greater knowledge
 of ,god1 and into a greater love of    
him1 and heavenly-mindedness1 and then  
in growing up to greater skill1 and     
ability1 and readiness to do him service
 in the world4  ,know as much as you can
 know of the works of ,god1 and of the  
languages and customs of the world2 but 
still remember1 that to know ,god in    
,christ better1 is the growth which you 
must daily study3 and when you know them
 most1 you have still much more need to 

know better these great things which you
 know already1 than to know more things 
which you never knew4 ,the roots of     
faith may still increase1 and the       
branches and fruits of love may be still
 greater and sweeter6 ,as long as you   
live1 you may still know better the     
reasons of your religion1 7though not   
better reasons17 and you may know better
 how to use your knowledge4 ,and        
whatever you know1 let it be that you   
may be led up to know ,god more1 or love
 him more1 or serve him better4         
,direct4 ,v4 ,with fear and detestation 
watch and resolve against all carnal1   
worldly ends2 and see that your hearts  
be not captivated by your fleshly       
interest2 nor grow to a high esteem of  
the pleasures1 or profits1 or honours of
 this world1 nor to relish any fleshly  
accommodations1 as very pleasant and    
desirable3 but that you take up with    
,god and the hopes of glory as your     
satisfying portion1 and follow ,christ  
as cross-bearers1 denying yourselves1   

and dead to the world1 and resolved and 
prepared to forsake all for his sake4   
,these are words that you can easily say
 yourselves2 but these are things that  
are so hardly learned1 that many of the 
most learned and reverend perish for    
want of being better acquainted with    
them 7and ,i shall never take that man  
to be wisely learned1 that hath not     
learned to escape damnation74 ,christ's 
cross is to be learned before your      
alphabet4 ,to impose the cross is       
quickly learned1 but to learn to bear it
 is the difficulty4 ,to lay the cross on
 others is to be the followers of       
,pilate2 but to bear it when it is laid 
on us1 is to be the followers of        
,christ4 ,if you grow corrupted with a  
love of honour1 and riches1 and         
preferment1 and come to the study of    
divinity with a fleshly1 worldly mind   
and end1 you will but serve ,satan while
 you seem to be seeking after ,god1 and 
damn your souls among the doctrines and 
means of salvation1 and go to ,god for  

materials to chain you faster to the    
devil1 and steal a nail from divinity to
 fasten your ears unto his door4 ,and   
you little know how ,judas's gain will  
gripe and torment the awakened          
conscience6 and how the rust will       
witness against you1 and how it will eat
 your flesh as fire1 ,james v4 #c4      
,direct4 ,,vi4 ,digest all that you     
know1 and turn it into holy habits1 and 
expect that success first on yourselves1
 which if you were to preach you would  
expect in others4 ,remembering that     
knowing is not the end of knowing2 but  
it is as eating to the body1 where      
health1 and strength1 and service are   
the end4#cah  ,every truth of ,god is   
his candle which he sets up for you to  
work by2 it is as food that is for life 
and action4 ,you lose all the knowledge 
which ends in knowing4 ,to fill your    
head and common-place book is not all   
that you have to do4 ,but to fortify1   
and quicken1 and inflame your hearts4   
,good habits are the best provision for 

a preacher4 ,the habits of mind are     
better than the best library4 ,but if   
the habits of heavenly love1 and life in
 the heart1 do not concur1 the heart and
 life of a preacher and a scholar are   
wanting still1 for all your knowledge4  
,study ,paul's words1 #a ,cor4 viii4 #a1
 ,knowledge puffeth up1 but charity     
edifieth4 ,if he had said that knowledge
 edifieth others1 and charity saveth    
ourselves1 he would have said nothing   
that is strange4 ,but even as to        
edification charity hath the precedency4
  ,direct4 ,,vii4 ,yea1 see that you    
excel the unlearned as much in holiness 
as you do in knowledge3 unless you will 
persuade them that your knowledge is a  
useless1 worthless thing2 and unless you
 would be judged as unprofitable        
servants4  ,every degree of knowledge is
 for a further degree of holiness3 ten  
talents must be improved to ten more4   
,they that know and do not1 are beaten  
with many stripes4 ,the devil's scholars
 look on the godly that are unlearned   

with hatred and disdain1 and preach to  
their discouragement and disgrace1 and  
strive to set and keep true godliness in
 the stocks4 ,but ,christ's ministers   
love holiness wherever they see it1 and 
are ashamed to think that the unlearned 
should be more holy and heavenly than   
they2 and strive to go beyond them as   
much in the use and ends of knowledge1  
as in knowledge itself2 and with ,austin
 lament1 that while the unlearned take  
heaven by violence1 the learned are     
thrust out into hell1 as thinking it is 
their part to know and teach1 and other 
men's to practise4  ,direct4 ,,viii4    
,cast not away a moment of your precious
 time in idleness1 or impertinencies2   
but follow your work diligently1 and    
with all your might4  ,i mean not that  
you should overdo1 and overthrow your   
brains and bodies1 nor forbear such     
sober exercise as is most necessary to  
your health2 for a sick body is an ill  
companion for a student1 and much more a
 crazed brain4 ,but time-wasters are    

lovers of pleasure or idleness1 more    
than of knowledge and holiness3 and     
wisdom falleth not into idle1 sluggish1 
dreaming souls4 ,if you think it not    
worth your painfullest and closest      
studies1 you must take up with idle     
ignorance1 and go abroad with swelling  
titles and empty brains1 as the         
deceivers and the scourgers of the      
church4  ,direct4 ,,ix4 ,keep up a      
delight in all your studies1 and carry  
them on not in an unwilling weariness3  
and1 if it be not by notable error in   
matter or method1 gratify your delight  
with such things as you are best pleased
 with1 though they bring some smaller   
inconvenience2 because else your        
weariness may bring much more4  ,i know 
that a delight in sin and vanity is not 
to be gratified2 and force must be used 
with a backward mind in case of         
necessity and weight4 ,but if it be but 
in the variety of subjects1 and the     
choice of pleasing studies which are    
profitable1 though simply some other    

might be fitter1 something is to be     
yielded to delight4 ,but especially the 
heart must be got to a delight in holy  
things3 and then1 time will be improved2
 the memory will be helped2 much will be
 done2 and you will persevere2 and it   
will preserve the mind from temptations 
to needless recreations1 and from the   
deadly plague of youthful lusts1 when   
your daily labour is a greater pleasure 
to you4  ,direct4 ,x4 ,get some         
judicious man to draw you up the titles 
of a threefold common-place book3 one   
part for definitions1 axioms1 and       
necessary doctrines2 another part for   
what is useful for ornament and oratory2
 and another for references as a common 
index to all the books of that science  
which you read3 for memory will not     
serve for all4  ,ordinarily students    
have not judgment enough to form their  
own common-place books till they are old
 in studies1 and have read most of the  
authors which they would remember2 and  
therefore the young must here have a    

judicious helper4 ,and when they have   
done1 injudiciousness will be apt to    
fill it with less necessary things1 and 
to make an unmeet choice of matter1 if  
they have not care and an instructor4   
,direct4 ,,xi4 ,highly esteem a just    
method in divinity1 and in all your     
studies2 and labour to get an accurate  
scheme or skeleton1 where at once you   
may see every part in its proper place4 
,but remember that if it be not sound1  
it will be a snare2 and one error in    
your scheme or method will be apt to    
introduce abundance more4#cai  ,it is a 
poor and pitiful kind of knowledge1 to  
know many loose parcels1 and broken     
members of truth1 without knowing the   
whole1 or the place and the relation    
which they have to the rest4 ,to know   
letters and not syllables1 or syllables 
and not words1 or words and not         
sentences1 or sentences and not the     
scope of the discourse1 are all but an  
unprofitable knowledge4 ,he knoweth no  
science rightly that hath not anatomized

 it1 and carrieth not a true scheme or  
method of it in his mind4 ,but among the
 many that are extant1 to commend any   
one to you which ,i most esteem1 or take
 to be without error1 is more than ,i   
dare do4  ,direct4 ,,xii4 ,still keep   
the primitive1 fundamental verities in  
your mind1 and see every other truth    
which you learn as springing out of     
them1 and receiving their life and      
nourishment from them3 and still keep in
 your minds a clear distinction between 
the truths of several degrees1 both of  
necessity1 and certainty1 always        
reducing the less necessary to the more 
necessary1 and the less certain to the  
more certain1 and not contrarily4#cbj   
,if ,god had made all points of faith1  
or ,scripture revelation1 of equal      
necessity1 our baptism would not only   
have mentioned our belief in the        
,father1 the ,son1 and the ,holy ,ghost2
 nor should we ever have seen the       
ancient creed1 nor the ten commandments4
 ,and if all points were of equal       

evidence1 and plainness1 and certainty  
to us1 we should not have some so much  
controverted above others3 ,some things 
in ,scripture are hard to be understood1
 but not all things1 #b ,pet4 iii4 #af4 
,to pretend that any truth is more      
necessary than it is1 doth tend to      
uncharitableness and contention3 and to 
say that any is less necessary than it  
is1 doth tend to the neglect of it1 and 
to the danger of souls4 ,to pretend any 
point to be more plain and certain than 
it is1 doth but show our pride and      
ignorance4 ,but to set up uncertain and 
unnecessary points1 and make a religion 
of them1 and reduce things certain or   
necessary to them1 this is the method of
 turbulent heretics4  ,direct4 ,,xiii4  
,take nothing as universally necessary  
in religion1 which was not so taken in  
the days of the apostles1 and primitive 
church2 and take that for the safest way
 to heaven which the apostles went who  
certainly are there3 value the          
apostolical purity1 simplicity1 charity1

 and unity2 and follow not them that by 
being wise and pious overmuch1 corrupt  
our sacred pattern by their additions1  
and fill the church with                
uncharitableness and strife4  ,if it    
were not a thing too evident that       
dominion and riches go for religion with
 them1 and gain for godliness1 and      
honour and money instead of argument1 it
 would be a most stupendous wonder that 
so many learned men should be found     
among christians in the world1 to hinder
 the peace and unity of the church1 as  
do it vehemently and implacably in the  
church of ,rome2 when so easy a thing1  
and so reasonable1 would unite almost   
all the christian world1 as is the      
requiring no more as necessary to our   
union1 than what was made necessary in  
the days of the apostles1 and the       
obtruding nothing as necessary to       
salvation1 which the apostles and       
primitive church were saved without4    
,this easy1 reasonable thing1 which no  
man hath any thing of seeming sense and 

weight to speak against1 would end all  
the ruinating differences among         
christians4  ,direct4 ,,xiv4 ,be        
desirous to know all that ,god would    
have you know1 and be willing to be     
ignorant of all that ,god would have you
 ignorant of2 and pry not into          
unrevealed things2 and much less make   
them the matter of any uncharitable     
strife4  ,abundance of contentious      
volumes between the ,dominicans1 and    
,jesuits1 and many others1 are stuffed  
with bold inquiries1 wranglings1 or     
determinations of unsearchable          
mysteries1 utterly unknown to those that
 voluminously debate them1 and never    
revealed in the word or works of ,god4  
,keep off with reverence from concealed 
mysteries4 ,talk not as boldly of the   
divine influx1 and the priority1        
posteriority1 dependence or reason of   
,god's decrees1 as if you were talking  
of your common affairs4 ,come with great
 reverence when you are called of ,god  
to search into those high and holy      

truths1 which he hath revealed4 ,but    
pretend not to know that which is not to
 be known4 ,for you will but discover   
your ignorance and arrogance1 and know  
never the more1 when you have doted     
about questions never so long4  ,direct4
 ,,xv4 ,avoid both extremes1 of them    
that study no more but to know what     
others have written and held before     
them1 and of them that little regarded  
the discoveries of others4 ,learn all of
 your teachers and authors that they can
 teach you2 but make all your own1 and  
see things in their proper evidence2 and
 improve their discoveries by the utmost
 of your diligence2 abhorring a proud   
desire of singularity1 or to seem wiser 
than you are4  ,most students through   
slothfulness look no further for        
knowledge than into their books2 and    
their learning lieth but in knowing what
 others have written1 or said1 or held  
before them2 especially where the least 
differing from the judgment of the party
 which is uppermost or in reputation1   

doth tend to hazard a man's honour1 or  
preferments1 there men think it         
dangerous to seem to know more than is  
commonly known2 and therefore think it  
needless to study to know it4 ,men are  
backward to take much pains to know that
 which tendeth to their ruin to be      
known1 but doth them no harm while they 
can but keep themselves ignorant of it3 
which makes the opposed truth have so   
few entertainers or students among the  
papists1 or any that persecute or       
reproach it4 ,and others discerning this
 extreme1 do run into the contrary2 and 
under pretence of the loveliness of     
truth1 and the need of liberty of       
judging1 do think the edifying way is   
first to pull down all that others have 
built before them1 and little regard the
 judgment of their predecessors1 but    
think they must take nothing on trust   
from others1 but begin all from the very
 ground themselves4 ,and usually their  
pride makes them so little regard the   
most approved authors1 that they have   

not patience to read them till they     
thoroughly understand them2 but reject  
that which is received1 before they     
understand it1 merely because it was the
 received way3 and while they say1 that 
nothing must be taken upon trust1 they  
presently take upon trust themselves    
that very opinion1 and with it the other
 opinions of those novelists that teach 
them this4 ,and believing what such say 
in disgrace of others1 withal they      
believe what they hold in opposition to 
those that they have disgraced4 ,but it 
is easy to see how sad a case mankind   
were in1 if every man must be a         
fabricator of all his knowledge himself1
 and posterity should be never the      
better for the discoveries of their     
ancestors2 and the greatest labours of  
the wisest men1 and their highest       
attainments1 must be no profit to any   
but themselves4 ,why do they use a      
teacher1 if they must do all themselves8
 ,if they believe not their tutors1 and 
take nothing on trust1 it seems they    

must know every truth before they will  
learn it3 and what difference is there  
between believing a tutor and an author8
 ,and is not that more credible which   
upon long experience is approved by many
 nations and ages1 than that which is   
recommended to you but by one or few8   
,these students should have made        
themselves an alphabet or grammar1 and  
not have taken the common ones on trust4
 ,it is easier to add to other men's    
inventions1 than to begin and carry on  
all ourselves4 ,by their course of      
study1 the world would never grow wiser2
 but every age and person be still      
beginning1 and none proceed beyond their
 rudiments4  ,direct4 ,,xvi4 ,be sure   
you make choice of meet teachers and    
companions for your studies and your    
lives2 that they be such as will assist 
you in the holy practice of what you    
know1 as well as in your knowledge3 and 
shun as a plague the familiarity1 #a4   
,of sensual1 idle1 brutish persons4 #b4 
,and of carnal1 ambitious ones1 who know

 no higher end than preferment and      
applause4 #c4 ,and of proud1 heretical1 
contentious wits1 whose wisdom and      
religion are nothing but censuring1     
reproaching1 and vilifying them that are
 wiser and better than themselves4  ,bad
 company is the common ruin of both3    
their own sensuality is easily stirred  
up by the temptations of the sensual2   
and their consciences overborne by the  
examples of other men's voluptuous      
lives4 ,it imboldeneth them to sin1 to  
see others sin before them2 as cowards  
themselves are drawn on in an army to   
run upon the face of death1 by seeing   
others do it1 and to avoid the reproach 
of cowardice2 and the noise of mirth and
 ranting language1 are the drums and    
trumpets of the devils1 by which their  
ears are kept from hearing the cries of 
wounded1 dying men1 the lamentations of 
those that have found the error of that 
way4 ,and there is in corrupted nature  
so strong an inclination to the         
prosperity and vain-glory of the world1 

that makes them quickly take the bait1  
especially when the devil doth offer it 
them by a fit instrument1 which shall   
not deter them1 as it would do if he had
 offered it them himself4 ,it is a      
pleasant thing to flesh and blood to be 
rich and great1 and generally applauded2
 and a grievous thing to be poor1 and   
despised1 and afflicted4#cba ,the       
rawness also and unsettledness of youth1
 who want well furnished understandings 
and experience1 is a great advantage to 
heretics and deceivers1 who still sweep 
many such away1 wherever they come and  
have but opportunity4 ,children are     
easily tossed up and down1 and carried  
to and fro with every wind of doctrine1 
by the cunning sleight and subtlety of  
them that lie in wait to deceive1 ,eph4 
iv4 #ad4 ,deceivers have their methods2 
and methods are the common instruments  
of deceit1 which are not easily detected
 by the unexperienced4 ,on the contrary1
 the benefit of wise1 and staid1 and    
sober1 and peaceable1 meek1 humble1     

holy1 heavenly companions1 is exceeding 
great1 especially to youth6 ,such will  
lead them in safe paths1 and be still   
preserving them1 and promoting the most 
necessary parts of knowledge1 and       
quickening them to holy practice1 which 
is the end of all4  ,direct4 ,,xvii4 ,in
 all your studies be jealous of both    
extremes2 and distinctly discern which  
are the extremes1 that you run not into 
one while you avoid the other4 ,and be  
especially careful1 that you imagine not
 co-ordinates or subordinates to be     
opposites2 and throw not away every     
truth1 which you cannot presently place 
rightly in the frame1 and see it fall in
 agreeably with the rest2 for a further 
insight into true method 7attained but  
by very few7 may reconcile you to that  
which now offendeth you4 ,what ,god hath
 joined together1 be sure that you never
 put asunder2 though yet you cannot find
 their proper places4#cbb  ,there is    
scarce any error more common among      
students1 than supposing those truths to

 be inconsistent1 which indeed have a   
necessary dependence on each other2 and 
a casting truth away as error1 because  
they cannot reconcile it to some other  
truth4 ,and there is nothing so much    
causeth this1 as want of a true method4 
,but that hath no method considerable1  
or after much curious labour hath fallen
 upon a false method1 or a method that  
in any one considerable point is out of 
joint1 will deal thus by many certain   
truths3 as an ignorant person that is to
 set all the scattered parts of a clock 
or watch together1 if he misplace one1  
will be unable rightly to place all the 
rest2 and then1 when he finds that they 
fit not the place which he thinks they  
must be in1 he casteth them away1 and   
thinks they are not the right1 and is   
searching for or maketh something else  
to fit that place4 ,false method        
rejecteth many a truth4  ,and1 unless it
 be in loving ,god1 or other acts of the
 superior faculties1 about their        
ultimate end and highest object1 there  

is scarce any thing in mortality but    
hath its extremes4 ,and where they are  
not discerned1 they are seldom well     
avoided4 ,and usually narrow-sighted    
persons are fearful only of one extreme1
 and see no danger but on one side2 and 
therefore are easily carried1 by        
avoiding that1 into the contrary4  ,i   
think it not unprofitable to instance in
 several particular cautions1 that you  
imitate not them that put asunder what  
,god hath conjoined1 and cast not away  
truth as oft as you are puzzled in the  
right placing or methodizing it4        
,instance ,i4 ,the first and second     
causes are conjoined in their           
operations1 and therefore must not be   
put asunder4 ,if the way of influx1     
concourse1 or co-operation be dark and  
unsearchable to you1 do not deny that it
 is1 because you see not how it is4 ,the
 honour of the first and second cause   
also are conjunct1 according to their   
several interests in the effects3 do not
 therefore imagine1 that all the honour 

ascribed to the second cause is denied  
or taken away from the first2 for then  
you understand not their order3         
otherwise you would see1 that as the    
second causeth independence on the      
first1 and insubordination to it1 and   
hath no power but what is communicated  
by it1 so it hath no honour but what is 
received from it2 and that it is no less
 honour for the first cause to operate  
mediately by the second1 than           
immediately by itself3 and that there is
 no less of the power1 wisdom1 or       
goodness of ,god1 in an effect produced 
by means and second causes1 than in that
 which he produceth of himself only1    
without them3 and that it is his        
goodness to communicate a power of good 
to his creatures1 and the honour of     
working and causing under him3 but he   
never loseth any thing by communicating1
 nor hath the less himself by giving to 
his creatures3 for if all that honour   
that is given to the creature were taken
 injuriously from ,god1 then ,god would 

never have made the world1 nor made a   
saint2 and then the worst creatures     
would least dishonour ,god3 then he     
would not shine by the sun1 but by      
himself immediately3 and then he would  
never glorify either saint or angel4    
,but on the contrary1 it is ,god's      
honour to work by adapted means2 and all
 their honour is truly his2 as all the  
commendation of a clock or watch is     
given to the workman4 ,and though ,god  
do not all so immediately1 as to use no 
means or second causes2 yet is he never 
the further from the effect1 but1       
immediatione virtutis et suppositi1 is  
himself as near as if he used none4     
,instance ,,ii4 ,the special providence 
of ,god1 and his being the first        
universal cause1 are conjunct with the  
culpability of sinners2 and no man must 
put these asunder4 ,those that cannot   
see just how they are conjoined1 may be 
sure that they are conjoined4 ,it is no 
dishonour to an engineer that he can    
make a watch which shall go longer than 

he is moving it with his finger4 ,nor is
 it a dishonour to our ,creator1 that he
 can make a creature which can morally  
determine itself to an action as        
commanded or forbidden1 without the     
predetermination of his ,maker1 though  
not without his universal concourse     
necessary to action as action4 ,if ,adam
 could not do this through the natural  
impossibility of it1 then the law was1  
that he should die the death if he did  
not overcome ,god1 or do that which was 
naturally impossible2 and this was the  
nature of his sin4 ,few dare say1 that  
,god cannot make a free1                
self-determining agent2 and if he can1  
we shall easily prove that he hath2 and 
the force of their opposition then is   
vanished4  ,instance ,,iii4 ,the        
omniscience of ,god1 and his dominion1  
government1 and decrees1 are conjunct   
with the liberty and sin of man3 yet    
these by many are put asunder3 as if    
,god must either be ignorant or be the  
author of sin6 ,as if he made one poor1 

by decreeing to make another rich6 ,as  
if he cannot be a perfect governor1     
unless he procure all his subjects      
perfectly to keep his laws6 ,as if all  
the fault of those that break the law1  
were to be laid upon the maker of the   
law6 ,as if all ,god's will de debito   
were not effective of its proper work1  
unless man fulfil it in the event6 ,and 
as if it were possible for any creature 
to comprehend the way of the ,creator's 
knowledge4  ,instance ,,iv4 ,many would 
separate nature and grace1 which ,god   
the author of both conjoineth4 ,when    
grace supposeth nature1 and in her      
garden soweth all her seed1 and exciteth
 and rectifieth all her powers2 yet     
these men talk as if nature had been    
annihilated1 or grace came to annihilate
 it1 and not to cure it4 ,as if the     
leprosy and disease of nature were      
nature itself6 ,and as if natural good  
had been lost as much as moral good6 ,as
 if man were not man till grace made him
 a man6  ,instance ,v4 ,many separate   

the natural power of a sinner from his  
moral impotency1 and his natural freedom
 of will from his moral servitude1 as if
 they were inconsistent1 when they are  
conjunct4 ,as if the natural faculty    
might not consist with an evil          
disposition2 or a natural power with an 
habitual unwillingness to exercise it   
aright4 ,and as if a sinner were not    
still a man4  ,instance ,,vi4 ,many     
separate general and special grace and  
redemption1 as inconsistent1 when they  
are conjunct2 when the general is the   
proper way and means of accomplishing   
the ends of the special grace1 and is   
still supposed4 ,as if ,god could not   
give more to some1 if he give any thing 
to all4 ,or as if he gave nothing to    
all1 if he give more to any4 ,as if he  
could not deal equally and without      
difference with all as a legislator1 and
 righteously with all as a judge1 unless
 he deal equally and without difference 
with all as a benefactor1 in the free   
distribution of his gifts4 ,as if he    

were obliged to make every worm and     
beast a man1 and every man a king1 and  
every king an angel1 and every clod a   
star1 and every star a sun6  ,instance  
,,vii4 ,many separate the glory of ,god 
and man's salvation1 ,god and man1 in   
assigning the ultimate end of man6 ,as  
if a moral intention might not take in  
both6 ,as if it were not finis amantis2 
and the end of a lover were not union in
 mutual love6 ,as if love to ,god may   
not be for ever the final act1 and ,god 
himself the final object3 and as if1 in 
this magnetic closure1 though both may  
be called the end1 yet there might not  
in the closing parties be an infinite   
disproportion1 and only one be finis    
ultimate ultimus4  ,instance ,,viii4    
,yea1 many would separate ,god from     
,god1 while they would separate ,god    
from heaven1 and say that we must be    
content to be shut out of heaven for the
 love of ,god2 when our heaven is the   
perfect love of ,god4 ,and so they say  
in effect1 that for the love of ,god we 

must be content to be shut out from the 
love of ,god4  ,instance ,,ix4 ,thus    
also the vulgar separate the mercy and  
the justice of ,god6 ,as if ,god knew   
not better than man to whom his mercy   
should extend4 ,and as if ,god be not   
merciful1 if he will be a righteous     
governor1 and unless he will suffer all 
the world to spit in his face and       
blaspheme him1 and let his enemies go   
all unpunished4  ,instance ,x4 ,thus    
many separate threatenings and promises1
 fear and love1 a perfect law and a     
pardoning gospel4 ,as if he that is a   
man1 and hath both fear and love in his 
nature1 must not make use of both for   
,god and his salvation2 and the lawgiver
 might not fit his laws to work on both4
 ,as if hell may not be feared1 and     
heaven loved at once4  ,instance ,,xi4  
,thus hypocrites separate and conceit   
their seeming holiness and devotion to  
,god from duties of justice and charity 
to men4 ,as if they could serve ,god    
acceptably1 and disobey him wilfully6   

,or as if they could love him whom they 
never saw1 and not love his image in his
 works and children1 whom they daily    
see4 ,as if they could hate and         
persecute ,christ in his little ones1 or
 at least neglect him1 and yet sincerely
 love him in himself4  ,instance ,,xii4 
,thus1 by many1 ,scripture and          
tradition1 divine faith and human faith1
 are commonly opposed4 ,because the     
papists have set tradition in a wrong   
place1 many cast it away because it fits
 not that place3 when man's tradition   
and ministerial revelation1 is necessary
 to make known and bring down ,god's    
revelation to us2 and a subservient     
tradition is no disparagement to        
,scripture1 though a supplemental       
tradition be2 and man must be believed  
as man1 though not as ,god2 and he that 
will not believe man as man1 shall      
scarce know what he hath to believe from
 ,god4  ,instance ,,xiii4 ,thus many    
separate the sufficiency of the law and 
rule from the usefulness of an officer1 

minister1 and judge4 ,as if the law must
 be imperfect1 or else need no          
execution1 and no judge for execution4  
,or as if the judge's execution were a  
supplement or addition to the law4 ,as  
if the question1 ,who shall be the      
judge8 did argue the law of             
insufficiency2 and the promulgation and 
execution were not supposed4  ,instance 
,,xiv4 ,thus also many separate the     
necessity of a public judge1 from the   
lawfulness and necessity of a private   
judgment1 or discerning in all the      
rational subjects4 ,as if ,god and man  
did govern only brutes2 or we could obey
 a law1 and not judge it to be a law1   
and to be obeyed2 and not understand the
 sense of it1 and what it doth command  
us4 ,as if fools and madmen were the    
only subjects4 ,as if our learning of   
,christ as his disciples1 and meditating
 day and night in his law1 and searching
 for wisdom in his word1 were a         
disobeying him as our ,king4 ,as if it  
were a possible thing for subjects to   

obey1 without a private judgment of     
discretion4 ,or as if there were any    
repugnancy between my judging what is   
the king's law1 and his judging whether 
,i am punishable for disobeying it4 ,or 
as if judging ourselves1 contradicted   
our being judged of ,god4  ,instance    
,,xv4 ,so1 many separate between the    
operation of the word and ,spirit1 the  
minister and ,christ4 ,as if the ,spirit
 did not usually work by the word2 and  
,christ did not preach to us by his     
ministers and ambassadors4 ,and as if   
they might despise his messengers1 and  
not be taken for despisers of himself4  
,or might throw away the dish and keep  
the milk4  ,instance ,,xvi4 ,thus many  
separate the special love of saints from
 the common love of man as man4 ,as if  
they could not love a saint1 unless they
 may hate an enemy1 and despise all     
others1 and deny them the love which is 
answerable to their natural goodness4   
,instance ,,xvii4 ,thus many separate   
universal or catholic union and         

communion from particular4 ,and some    
understand no communion but the         
universal1 and some none but the        
particular4 ,some say we separate from  
them as to catholic communion1 if we    
hold not local1 particular communion    
with them2 yea1 if we join not with them
 in every mode4 ,as if ,i could be      
personally in ten thousand thousand     
congregations at once1 or else did      
separate from them all4 ,or1 as if ,i   
separated from all mankind1 if ,i       
differed from all men in my visage or   
complexion4 ,or1 as if ,i cannot be     
absent from many thousand churches1 and 
yet honour them as true churches of     
,christ1 and hold catholic communion    
with them in faith1 hope1 and love2 yea1
 though ,i durst not join with them     
personally in worship1 for fear of some 
sinful condition which they impose4 ,or1
 as if ,i need not be a member of any   
ordered worshipping congregation1       
because ,i have a catholic faith and    
love to all the christians in the world4

  ,instance ,,xviii4 ,thus are the      
outward and inward worship separated by 
many1 who think that all which the body 
performeth is against the due           
spirituality2 or that the spirituality  
is but fancy1 and contrary to the form  
or outward part4 ,as if the heart and   
the knee may not fitly bow together2 nor
 decency of order concur with ,spirit   
and truth4  ,instance ,,xix4 ,thus many 
separate faith and obedience2 ,paul's   
justification by faith1 without the     
works of the law1 from ,james's         
justification by works1 and not by faith
 only1 and ,christ's justification by   
our words1 ,matt4 xii4 #dg4 ,and thus   
they separate free grace and            
justification from any necessary        
condition1 and from the rewardableness  
of obedience 7which the ancients called 
merit73 but of this at large elsewhere4 
,instance ,,xx4 ,and many separate      
prudence and zeal1 meekness and         
resolution1 the wisdom of the serpent   
and the innocency of the dove2 yielding 

to no sin1 and yet yielding in things   
lawful2 maintaining our christian       
liberty1 and yet becoming all things to 
all men1 if by any means we may save    
some4 ,these instances are enough1 ,i   
will add no more4  ,direct4 ,,xviii4    
,take heed of falling into factions and 
parties in religion 7be the party great 
or small1 high or low1 in honour or     
dishonour72 and take heed lest you be   
infected with a factious1 censorious1   
uncharitable1 hurting zeal3 for these   
are much contrary to the interest1 will1
 and ,spirit of ,christ4 ,therefore     
among all your readings1 deeply suck in 
the doctrine of charity and peace1 and  
read much1 reconciling1 moderating      
authors2 such as ,dury1 ,hall1          
,davenant1 ,crocius1 ,bergius1          
,martinius1 ,amyraldus1 ,dallus1        
,testardus1 ,calixtus1 ,hottonus1       
,junius1 ,parus and ,burroughs their    
,irenicons4  ,the reading of such books 
extinguisheth the consuming flame of    
that infernal1 envious zeal described   

,james iii42 and kindleth charity1 and  
meekness1 and mellowness1 and moderation
 in the heart2 and cureth those         
bloodshotten eyes1 which are unable till
 cured to discern the truth4 ,it helpeth
 us to knowledge1 and to that which is  
more edifying1 and keepeth knowledge    
from puffing us up4 ,and experience will
 tell you at long running1 that among   
ancients and moderns1 ,greeks and       
,latins1 papists and protestants1       
,lutherans and ,calvinists1 remonstrants
 and contra-remonstrants1 prelatists1   
presbyterians1 independents1 c41        
commonly the moderators are not only the
 best and most charitable1 but the      
wisest1 most judicious men4  ,direct4   
,,xix4 ,with all your readings still    
join the reading of the ,scriptures1 and
 of the most holy and practical divines2
 not fantastical1 enthusiastic          
counterfeits1 ,paracelsian divines2 but 
those that lead you up by the solid     
doctrine of faith and love to true      
devotion1 and heavenly-mindedness and   

conversation4  ,this must be your bread 
and drink1 your daily and substantial   
food3 without this you may soon be      
filled with air1 that cannot nourish    
you1 and prove in the end as sounding   
brass and tinkling cymbals4 ,these will 
breed strength1 and peace1 and joy1 and 
help you in your communion with ,god1   
and hopes of heaven1 and so promote the 
end of all your studies4 ,there is more 
life and sweetness in these1 than in    
things that are more remote from ,god   
and heaven4  ,direct4 ,,xx4 ,lastly1 ,do
 all as dying men3 promise not          
yourselves long life1 lest it tempt you 
to waste your time on things less       
necessary1 and to loiter it away2 or    
lest you lose the quickening benefit1   
which the sight of death and eternity   
would yield you in all your studies4    
,the nearer you apprehend yourselves to 
death and heaven1 the greater help you  
have to be mortified and heavenly4 ,this
 will make you serious1 and keep up     
right intentions1 and keep out wrong    

ones1 and powerfully help you against   
temptations1 that when you have studied 
to save others1 you may not be          
cast-aways2 nor be cheated by the devil 
with the shell1 and leaves1 and flowers1
 while you go without the saving fruit4 
,i have spoken the more on this subject 
of governing the thoughts1 because it is
 so great and excellent a part of the   
work of man2 and ,god doth so much      
regard the heart2 and the ,spirit of    
,christ and ,satan so much strive for   
it2 and grace is so much employed about 
it2 and our happiness or misery1 joy or 
sorrow1 is greatly promoted by our      
thoughts4 ,and more ,i would have said1 
but that in the third chapter1 and in my
 ,treatise of the ,divine ,life1 there  
is much said already4 ,and for a method 
and directions for particular           
meditations1 ,i have given it at large  
in the fourth part of the ,saints'      
,rest1 from whence it may easily be     
taken1 and applied to other subjects1 as
 it is there to heaven4 ,it is easy to  

write and read directions2 but ,i fear  
lest slothfulness1 through the          
difficulty of practice1 will frustrate  
my directions to the most4 ,but if any  
profit by them1 my labour is not lost4  
,,footnotes3  #cja ,sicut ignis in aqua 
durare non potest1 ita neque turpis     
cogitatio in ,dei amante3 quoniam omnis 
qui ,dei amator est1 etiam laboris amans
 est3 cterum labor voluntarius1         
naturaliter voluptati inimicus existit4 
,marcus ,erem4  #cjb ,see the directions
 for prayer1 hearing1 reading1 and the  
sacrament4 ,part ii4  #cjc ,see in my   
tract on ,heb4 xi4 #a1 called ,the ,life
 of ,faith4  #cjd ,see my book of the   
,mischiefs of ,self-ignorance4  #cje    
,thus evil may be made the object and   
occasion of good3 it is good to meditate
 on evil to hate it1 and avoid it4 ,keep
 acquaintance with conscience1 and read 
over its books1 and it will furnish your
 thoughts with humbling matter4  #cjf   
,psal4 cv4 #bb2 ,see ,psal4 civ4 cv4    
cvi4 cvii4 cxxii4 cxxiv4 cxxxv4 cxxxvi4 

cxlv4 cxlvii4 cxlviii4 cxlix4  #cjg     
,phil4 ii4 #ac2 #b ,cor4 iii4 #e2 xii4  
#i4  #cjh ,of this see the fourth part  
of my ,saints' ,rest more fully4  #cji  
,gal4 vi4 #aj2 #b ,thess4 iii4  #caj    
,see ,dr4 ,hammond on the place1 and on 
#a ,tim4 v4 and on ,tit4 ii4  #caa      
,petrarch speaking of his intimacy and  
esteem with kings and princes1 addeth1  
,multos tamen eorum quos valde amabam   
effugi3 tantus mihi fuit insitus amor   
libertatis2 ut cujus vel nomen ipsum    
libertati1 vel illi esse contrarium     
videretur1 omni studio declinarem4 ,in  
,vita ,sua4  #cab ,read more after1 part
 iii4 against despair4  #cac ,stoici    
dicunt sapientem nunquam sanitate mentis
 excidere3 incidere tamen aliquando in  
imaginationes absurdas propter atr bilis
 redundantiam1 sive ob delirationem non 
quidem deviatione rationis1 verum ex    
imbecillitate natur4 ,laert4 in ,zenone4
  #cad ,col4 ii4 #ah-bc4  #cae ,john    
iii4 #af2 #a ,john v4 #aj-ab2 ,rev4     
xxii4 #ag2 ,john v4 #dj4  #caf ,acts    

xxvi4 #ah2 ,eph4 i4 #ah1 #ai2 ,col4 i4  
#ac2 #a ,pet4 ii4 #i2 ,rom4 viii4 #g2 #a
 ,cor4 ii4 #ad1 #ae4  #cag ,nos autem   
nec subito cpimus philosophari1 nec     
mediocrem a primo tempore tatis in eo   
studio operam curamque consumpsimus1 et 
cum minime videbamur tum maxime         
philosophabamur4 ,cicero de ,nat4 ,deor4
 page #e4  #cah ,primum contemplativ    
sapienti rudimentum est meditari1       
condiscere1 et loquitari dedicere4      
,paul4 ,scalig4 ,thes4 p4 #gcj4  #cai   
,since the writing of this1 ,i have     
begun a ,methodis ,theologi4  #cbj ,read
 well ,vincentius ,lirinensis4  #cba    
,sana consultatio est ex eruditia2      
multarumque rerum peritia et            
experientia4 ,plato in ,laert4  #cbb    
,cum opiniones tam vari sint et inter se
 dissidentes1 alterum fieri potest1 ut  
earum nulla1 alterum certe non potest1  
ut plus una vera fit4 ,cicero de ,nat4  
,deor4 page #e4                         
,,chapter ,,vii4                        
,,directions ,,for ,,the ,,government   

,,of ,,the                              
,,passions4   ,the passions are to be   
considered1 #a4 ,as in themselves1 and  
the sin of them as respecting ,god and  
ourselves only3 and so ,i am to speak of
 them here4 #b4 ,as they are a wrong to 
others1 and a breach of the commandments
 which require love and duty towards our
 neighbour3 and so ,i shall speak of    
them after4  ,passions are not sinful in
 themselves1 for ,god hath given them to
 us for his service2 and there is none  
of them but may be sanctified and used  
for him4 ,but they are sinful1 #a4 ,when
 they are misguided and placed on wrong 
objects4 #b4 ,when they darken reason1  
and delude the mind1 and keep out truth1
 and seduce to error4 #c4 ,when they    
rebel against the government of the     
will1 and trouble it1 and hinder it in  
its choice or prosecution of good1 or   
urge it violently to follow their       
brutish inclination4 #d4 ,when they are 
unseasonable4 #e4 ,or immoderate and    
excessive in degree4 #f4 ,or of too long

 continuance4 #g4 ,and when they tend to
 evil effects1 as to unseemly speeches  
or actions1 or to wrong another4        
,passions are holy when they are devoted
 to ,god1 and exercised upon him or for 
him4 ,they are good when1 #a4 ,they have
 right objects2 #b4 ,and are guided by  
reason2 #c4 ,and are obedient to the    
well-guided will2 #d4 ,and quicken and  
awake the reason and the will to do     
their duty2 #e4 ,and tend to good       
effects1 exciting all the other powers  
to their office2 #f4 ,and exceed not in 
degree1 so as to disturb the brain or   
body4             ,tit4 #a4 ,directions 
against all sinful passions in          
general4  ,direct4 #a4 ,trust not to any
 present actual resistance1 without any 
due1 habitual mortification of passions1
 and fortification of the soul against  
them4 ,look most to the holy            
constitution of your mind and life1 and 
then sinful passions will fall off1 like
 scabs from a healthful body when the   
blood is purified4  ,no wonder if an    

unholy soul be a slave to passion1 when 
the body is inclined to it3 for such a  
one is under the power of selfishness1  
carnality1 and worldliness2 and from    
under the government of ,christ and his 
,spirit2 and wanteth that life of grace 
by which he should cure and subdue the  
corruptions of nature4 ,the way for such
 a one to master passion1 is not to     
strive by natural1 selfish principles   
and reasons1 which are partial1 poor1   
and weak2 but to look first to the main1
 and to seek with speed and earnestness 
for a new and sanctified heart1 and get 
,god's image1 and his ,spirit1 and      
renewing1 quickening grace3 this is the 
only effectual conqueror of nature4 ,a  
dull and gentle disposition may seem    
without this to conquer that which never
 much assaulted it3 7the trial of such  
persons being some other way72 but none 
conquereth ,satan indeed but the ,spirit
 of ,christ4 ,and if you should be free 
from passion1 and not be free from an   
unholy1 carnal1 worldly heart1 you must 

perish at last1 if you seemed the       
calmest persons upon earth4 ,begin      
therefore at the foundation1 and see    
that the body of sin be mortified1 and  
that the whole tree be rooted up which  
beareth these evil1 bitter fruits2 and  
that the holy1 victorious new nature be 
within you2 and then you will resist sin
 with light and life1 which others still
 resist but as in their sleep4  ,direct4
 ,,ii4 ,more particularly1 let your     
souls be still possessed with the fear  
of ,god1 and live as in his family1     
under his eye and government1 that his  
authority may be more powerful than     
temptations1 and your holy converse with
 him may make him still more regarded by
 you than men or any creatures4 ,and    
then this sun will put out the lesser   
lights1 and the thunder of his voice    
will drown the whisperers that would    
provoke you1 and the humming of those   
wasps which make you so impatient4 ,god 
would make the creature nothing1 and    
then it would do nothing to disturb you1

 or carry you into sin4  ,direct4 ,,iii4
 ,dwell in the delightful love of ,god1 
and in the sweet contemplation of his   
love in ,christ1 and roll over his      
tender mercies in your thoughts1 and let
 your conversation be with the holy ones
 in heaven1 and your work be            
thanksgivings and praise to ,god3 and   
this will habituate your souls to such a
 sweetness1 and mellowness1 and         
stability1 as will resist sinful passion
 even as heat resisteth cold4  ,direct4 
,,iv4 ,keep your consciences continually
 tender1 and then they will check the   
first appearance of sinful passions1 and
 will smart more with the sin than your 
passionate natures do with the          
provocation4 ,a seared conscience1 and a
 hardened1 senseless heart1 are to every
 sin1 as a man that is fast asleep is to
 thieves2 they may come in and do what  
they will1 so they do not waken him4    
,but a tender conscience is always      
awake4  ,direct4 ,v4 ,labour after      
wisdom1 strength of reason1 and a solid 

judgment2 for passion is cherished by   
folly4 ,children are easily overthrown1 
and leaves are easily shaken with every 
little wind2 when men keep their way1   
and rocks and mountains are not shaken4 
,women and children1 and old1 and weak1 
and sick people are usually most        
passionate4 ,if a wise man should have a
 passionate nature1 he hath that which  
can do much to control it3 when folly is
 a weather-cock at the wind's command4  
,direct4 ,,vi4 ,see that the will be    
confirmed and resolute1 and then it will
 soon command down passion4 ,men can do 
much against passion if they will4      
,nature hath set the will in the throne 
of the soul2 it is the sinful connivance
 and negligence of the will1 which is   
the guilty cause of all the rebellion2  
as the connivance of the commanders is  
the common cause of mutinies in an      
army4#cbc ,the will either consenteth1  
or is remiss in its office1 and in      
forbidding and repressing the rage of   
passion4 ,when ,i say1 you can do it if 

you will1 you think this is not true1   
because you are willing1 and yet passion
 yieldeth not to your will's command2   
but ,i mean not that every kind of      
willingness will serve2 it is not a     
sluggish wish that will do it2 but if   
the will were resolute without any      
compliance1 or connivance1 or negligence
 in its proper office1 no sinful passion
 could remain2 for it is no further sin1
 than it is voluntary1 either by the    
will's compliance1 or omission and      
neglect4 ,therefore let most of your    
labour be to waken and confirm the will2
 and then it will command down passion4 
,direct4 ,,vii4 ,labour after holy      
fortitude1 courage1 and magnanimity4    
,great minds are above all troubles1    
desires1 or commotions about little     
things4 ,a poor1 base1 low1 and childish
 mind1 is never quiet longer than it is 
rocked asleep or flattered4  ,direct4   
,,viii4 ,especially see that you want   
not self-denial1 and that worldliness   
and fleshly-mindedness be thoroughly    

mortified2 for sinful passion is the    
very breath and pulse of a selfish1     
fleshly1 worldly mind4 ,it is not more  
natural for dogs to fight about a bone1 
than for such to snarl and quarrel1 or  
be in some distempered passion1 about   
their selfish1 carnal interest4         
,covetousness will not let the mind be  
quiet4 ,it is as natural for a selfish  
man to be under the power of sinful     
passions1 as for a man to shake that    
hath an ague1 or to fear that is        
melancholy4 ,fleshly men have a canine  
appetite and feverish thirst continually
 upon them1 after some flesh-pleasing   
toy or other4  ,direct4 ,,ix4 ,keep a   
court of justice in your souls1 and call
 yourselves daily to account1 and let no
 passion escape without such a censure  
as is due4 ,if reason and conscience    
thus exercise and maintain their        
authority1 and passion be every day     
soundly rebuked1 it will wither like a  
plant that is cropped as fast as it     
springeth4  ,direct4 ,x4 ,deliberate and

 foresee the end2 examine whether       
passion tend to that which will be      
approvable when it is past4 ,looking to 
the end doth shame all sinful passions3 
they are blind1 and moved only by things
 present2 they cannot endure the sight  
of the time to come1 nor to be examined 
whither they go1 or where is their home4
  ,direct4 ,,xi4 ,keep a continual      
apprehension of the danger and          
odiousness of sinful passions1 by       
knowing how full they are of the spawn  
of many other sins4 ,see the evil of    
them in the effects4 ,mark what passion 
doth in others and yourselves2 what     
abundance of evil thoughts1 and words1  
and deeds do come from sinful passions6 
,direct4 ,,xii4 ,observe the immediate  
troublesome effects1 and the disorders  
of your soul1 and so turn the fruit of  
passions against themselves4 ,mark how  
they discompose you1 and disturb your   
reason1 and make your minds like muddied
 waters1 and breed a diseased           
unquietness in you1 unfitting you for   

your works1 and breaking your peace2 so 
that you can neither know1 nor use1 nor 
enjoy yourselves4  ,direct4 ,,xiii4 ,let
 death look your passions frequently in 
the face4 ,it hath a mortifying virtue2 
and as it showeth us the vanity of the  
creature1 so it taketh down those       
passions1 which creature interest and   
deceit have caused4 ,it exciteth reason1
 and restoreth it to its dominion1 and  
silenceth the rebellion of the senses4  
,a man that is to die to-morrow1 and    
knoweth it1 would easilier repel to-day 
a temptation to lust1 or covetousness1  
or drunkenness1 or revenge1 than at     
another time he could have done4 ,one   
look into eternity will powerfully      
rebuke all carnal passions4  ,direct4   
,,xiv4 ,remember still that ,god is     
present4 ,will you behave yourselves    
passionately before him1 when the       
presence of your prince would calm you8 
,shall ,god and his holy angels see thee
 like a bedlam lay by thy reason and    
misbehave thyself8  ,direct4 ,,xv4 ,have

 still some pertinent scripture ready to
 rebuke thy passions2 that thou mayst   
say as ,christ to ,satan1 ,thus it is   
written4 ,speak to it in the name and   
word of ,god2 though the bare words will
 not charm these evil spirits1 yet the  
authority will curb them4 ,for this word
 is quick and powerful1 a discerner of  
the thoughts1 ,heb4 iv4 #ab4 ,mighty    
through ,god1 to the pulling down of    
strong holds1 casting down imaginations1
 and every high thing that exalteth     
itself against the knowledge of ,god1   
and bringeth into captivity every       
thought to the obedience of ,christ1 #b 
,cor4 x4 #d1 #e4  ,direct4 ,,xvi4 ,set  
,christ continually before you as your  
pattern1 who calleth you to learn of him
 to be meek and lowly1 ,matt4 xi4 #bi3  
who desired not the wealth or glory of  
the world2 who loved his own that were  
in the world1 but loved not the things  
of the world2 who never was lifted up1  
or sinfully cast down2 who never        
despised or envied man1 nor ever feared 

man2 who never was over merry or over   
sad2 who being reviled1 reviled not     
again2 but was dumb as a lamb before the
 shearers4#cbd  ,direct4 ,,xvii4 ,keep  
as far from all occasions of your       
passions as other duties will allow you2
 and contrive your affairs and occasions
 into as great an opposition as may be  
to the temptation4 ,run not into        
temptation1 if you would be delivered   
from evil4 ,much might be done by a     
willing1 prudent man1 by the very       
ordering of his affairs4 ,god and ,satan
 work by means2 let the means then be   
regarded4  ,direct4 ,,xviii4 ,have a due
 care of your bodies1 that no distemper 
be cherished in them which causeth the  
distemper of the soul4 ,passions have a 
very dependence on the temperament of   
the body2 and much of the cure of them  
lieth 7when it is possible7 in the      
body's emendation4  ,direct4 ,,xix4     
,turn all your passions into the right  
channel1 and make them all holy1 using  
them for ,god upon the greatest thing4  

,this is the true cure2 the bare        
restraint of them is but a palliate     
cure1 like the easing of pain by a dose 
of opium4 ,cure the fear of man by the  
fear of ,god2 and the love of the       
creature1 by the love of ,god2 and the  
cares for the body1 by caring for the   
soul2 and earthly1 fleshly desires and  
delights1 by spiritual desires and      
delights2 and worldly sorrow1 by        
profitable1 godly sorrow4  ,direct4     
,,xx4 ,control the effects1 and         
frustrate your passions of what they    
would have2 and that will ere long      
destroy the cause4 ,cross yourselves of 
the things which carnal love and desire 
would have2 forbear the things which    
carnal mirth or anger would provoke you 
to1 and the fire will go out for want of
 fuel4 7,of which more in the           
particulars47           ,tit4 #b4       
,directions against sinful ,love of     
,creatures4  ,love is the master passion
 of the soul1 because it hath the       
chiefest object1 even goodness which is 

the object of the will2 and simple love 
is nothing but complacency1 which is    
nothing but the simple volition of good2
 and it is a passionate volition or     
complacency which we call the passion of
 love4#cbe ,when this is good and when  
it is sinful ,i showed before2 but yet  
because the one half of the cure here   
lieth in the conviction1 and it is so   
hard a thing to make any lover perceive 
a sinfulness in his love1 ,i shall first
 help you in the trial of your love1 to 
show the sinfulness of it2 when ,i have 
first named the objects of it4  ,any    
creature which seemeth good to us1 may  
possibly be the object of sinful love2  
as honour1 greatness1 authority1        
praises1 money1 houses1 lands1 cattle1  
meat1 drink1 sleep1 apparel1 sports1    
friends1 relations1 and life itself4 ,as
 for lustful love1 ,i shall speak of it 
anon4                   ,helps for      
discovering of sinful ,love4  ,direct4  
,i4 ,make ,god's interest and his word  
the standard to judge of all affections 

by4 ,that which is against the love of  
,god1 and would abate or hinder it1 yea1
 which doth not directly or indirectly  
tend to further it1 is certainly a      
sinful love2 and so is all that is      
against his word4 ,for the love of ,god 
is our final act upon our ultimate end1 
and therefore all that tends not to it1 
is a sin against our very end1 and so   
against our nature and the use of our   
faculties4  ,direct4 ,,ii4 ,therefore   
whatever creature is loved ultimately   
for itself1 and not for a higher end1   
even for ,god1 his service1 his honour1 
his relation to it1 or his excellency   
appearing in it1 is sinfully loved4 ,for
 it is made our god when it is loved    
ultimately for itself4  ,direct4 ,,iii4 
,suspect all love to creatures which is 
very strong and violent1 and easily     
kindled1 and hardly moderated or        
quieted4 ,though you might think it is  
for some spiritual end or excellency1   
that you love any person or any thing1  
yet suspect it if it be so easy and     

strong2 because that which is truly and 
purely spiritual is against corrupted   
nature1 and comes from grace which is   
but weak3 we find no such easiness to   
love ,god1 and ,scripture1 and prayer1  
and holiness2 nor are our affections so 
violent to these4 ,it is well if all the
 fuel and blowing we can use will keep  
them alive4 ,it is two to one that the  
flesh and the devil have put in some of 
their fuel or gunpowder1 if it be       
fierce4  ,direct4 ,,iv4 ,suspect all    
that love which selfishness and fleshly 
interest have a hand in4 ,is it some    
bodily pleasure and delight that you    
love so much8 ,or is it a good book or  
other help for your soul8 ,we are so    
much apter to exceed and sin in carnal1 
fleshly-mindedness1 than in loving what 
is good for our souls1 that there we    
should be much more suspicious4 ,if it  
be violent and for the body1 it is ten  
to one there is sin in it4  ,direct4 ,v4
 ,suspect all that love to creatures    
which your reason can give no good      

account of1 nor show you a justifiable  
cause4 ,if you love one place or person 
much more than others1 and know not why1
 but love them because you cannot       
choose1 this is much to be suspected3   
though ,god may sometimes kindle a      
secret love between friends1 from an    
unexpressible unity or similitude of    
minds1 beyond what reason will undertake
 to justify1 yet this is rare1 and      
commonly fancy1 or folly1 or carnality  
is the cause3 however1 it is more to be 
suspected and tried1 than rational love4
  ,direct4 ,,vi4 ,suspect all that      
fervent love to any creature which is   
hasty before sufficient trial2 for      
commonly both persons and things have   
the best side outward1 and seem better  
at the first appearance than they prove4
 ,not but that a moderate love may be   
taken up upon the first appearance of   
any excellency1 especially spiritual2   
but so as to allow for a possibility of 
being deceived1 and finding more        
faultiness upon a fuller trial than we  

at first perceive4 ,have you dwelt in   
the house with the persons whom you so  
much admire8 and have you tried them in 
their conversations8 and seen them tried
 by crosses1 losses1 injuries1          
adversity1 prosperity1 or the offers of 
preferment or plenty in the world8 you  
would little think what lurketh         
undiscovered in the hearts of many1 that
 have excellent parts1 till trial       
manifest it6  ,direct4 ,,vii4 ,try your 
affections in prayer before ,god1       
whether they be such as you dare boldly 
pray ,god either to increase or continue
 and bless2 and whether they be such as 
conscience hath no quarrel against4 ,if 
they endure not this trial1 be the more 
suspicious1 and search more narrowly3   
the name and presence of ,god in prayer1
 doth much dispel the frauds of carnal  
reasonings4 ,yet persons who by         
melancholy are cast into diseased fears 
and scrupulosities1 are uncapable of    
this way of trial4  ,direct4 ,,viii4    
,consult with wise1 impartial persons2  

and open your case to them without      
deceit1 before affections have gone so  
far as to blind you1 or leave you       
uncapable of help4 ,in this case1 if in 
any case1 the judgment of a stander-by  
that is faithful and impartial is       
usually to be preferred before your own4
 ,for we are too near ourselves2 and    
judgment will be bribed and biassed even
 in the best and wisest persons4        
,direct4 ,,ix4 ,yet cast not away all   
because you discover much excess or     
carnality in your affections2 for       
frequently there is mixture both in the 
cause of love1 and in the love itself of
 good and evil4 ,and when you have but  
taken out all that was selfish1 and     
carnal1 and erroneous in the cause1 the 
carnal1 violent love will cease2 but not
 all love3 for still there will and must
 remain the moderate1 rational1 and holy
 love1 which is proportioned to the     
creature's worth and merit1 and is      
terminated ultimately on ,god3 the      
separation being made1 this part must be

 preserved4  ,direct4 ,x4 ,mere natural 
appetite in itself is neither morally   
good nor evil2 but as it is well placed 
and ordered it is good1 and as unruled  
or ill-ruled it is evil4                
,helps to mortify sinful ,love4         
,direct4 ,i4 ,the greatest of all means 
to cast out all sinful love1 is to keep 
the soul in the love of ,god1 ,jude #ba1
 wholly taken up in admiring him1       
serving him1 praising him1 and rejoicing
 in him3 of which see chap4 iii4 direct4
 xi4 ,we see that they that are taken up
 in the love and service of one person1 
are not apt to be taken much with any   
other4#cbf ,but it is not only by       
diversion1 nor only by prepossessing and
 employing all our love1 that the love  
of ,god doth cure sinful love2 but      
besides these there is also a majesty in
 his objective presence which aweth the 
soul1 and commandeth all things else to 
keep their distance2 and there is an    
unspeakable splendour and excellency in 
him1 which obscureth and annihilateth   

all things else 7though they are more   
near1 and clearly seen and known74 ,and 
there is a celestial kind of sweetness  
in his love1 which puts the soul that   
hath tasted it out of relish with       
transitory1 inferior good4 ,as he that  
hath conversed with wise and learned    
men1 will no more admire the wit of     
fools4 ,and as he that hath been        
employed in the government of a kingdom 
or the sublimest studies1 will be no    
more in love with children's games1 and 
paddling in the dirt4  ,direct4 ,,ii4   
,the next help is to see that the       
creature deceived you not2 and therefore
 that you be not rash and hasty2 but    
stay while you come nearer it1 and see  
it unclothed of borrowed or affected    
ornaments3 and see it not only in the   
dress in which it appeareth abroad1     
which often covereth great deformities1 
but in its homely habit and night       
attire4 ,bring it to the light2 and1 if 
it may be1 also see it when it hath     
endured the fire1 which hath taken off  

the paint and removed the dress4#cbg    
,most of your inordinate love to        
creatures is by mistake and rashness4   
,the devil tricks them up and paints    
them1 that you may fall in love with    
them2 or else he showeth you only the   
outside of some common good1 and hideth 
the emptiness or rottenness within4     
,come nearer therefore1 and stay longer1
 and prevent your shame and             
disappointments4 ,is it not a shame to  
see you dote on that place1 or office1  
or thing this year1 which you are weary 
of before the next8 ,or to see two      
persons impatiently fond of each other  
till they are married1 and then to live 
in strife as weary of each other8 ,how  
few persons or things have been too     
violently loved1 that were but          
sufficiently first tried6  ,direct4     
,,iii4 ,the next great help is to       
destroy self-love 7as carnal and        
inordinate72 for this is the parent1    
life1 and root of all other sinful love 
whatever4 ,why doth the worldling       

over-love his wealth1 and the proud man 
his greatness and repute1 and the       
sensualist his pleasures1 but because   
they first over-love that flesh and self
 which all these are but the provision  
for4 ,why doth a dividing sectary       
overvalue and over-love all the party or
 sect that are of his own opinion1 but  
because he first over-valueth and       
over-loveth himself8#cbh ,why do you    
love those above their worth who think  
highly of you1 and are on your side1 and
 use to praise you behind your back1 or 
that do you a good turn1 but because you
 first over-love yourselves8 ,why doth  
lustful love inflame you1 or the love of
 meat1 and drink1 and sport1 and        
bravery1 carry you into such a gulf of  
sin1 but that first you over-love your  
fleshly pleasure8 ,what insnareth you in
 fondness to any person1 but that you   
think they love you1 or are suitable to 
your carnal end4 ,see therefore that you
 mortify the flesh4  ,direct4 ,,iv4     
,still remember how jealous ,god is of  

your love1 and how much he is wronged   
when any creature encroacheth upon his  
right4 #a4 ,you are his own by creation2
 and did he give you love to lay out on 
others1 and deny it to himself8 #b4 ,he 
daily and hourly maintaineth you2 he    
giveth you every breath1 and bit1 and   
mercy that you live upon2 and will you  
love the creature with his part of your 
love8 #c4 ,how dearly hath he bought    
your love in your redemption6 #d4 ,he   
hath adopted you1 and brought you into  
the nearest relation to him1 that you   
may love him4 #e4 ,he hath pardoned all 
your sins1 and saved you from hell1 7if 
you are his own17 that you may love him4
 #f4 ,he hath promised you eternal glory
 with himself that you may love him4 #g4
 ,his excellency best deserveth your    
love4 #h4 ,his creatures have nothing   
but from him1 and were purposely sent to
 bespeak your love for him rather than  
for themselves4 ,and yet after all this 
shall they encroach upon his part8 ,if  
you say1 it is not ,god's part that you 

give them1 but their own2 ,i tell you1  
all that love which you give the        
creature above its due1 you take from   
,god4 ,but if it be such a love to the  
creature as exceedeth not its worth1 and
 is intended ultimately for ,god1 and   
maketh you not love him the less but the
 more1 it is not it that ,i am speaking 
against1 or persuading you to mortify4  
,direct4 ,v4 ,look on the worst of the  
creature with the best1 and foresee what
 it will be when it withereth1 and what 
it will appear to you at the last4 ,i   
have applied this against worldliness   
before1 chap4 iv4 part vi4 and ,i shall 
afterwards apply it to the lustful love4
 ,bring your beloved creature to the    
grave1 and see it as it will appear at  
last1 and much of the folly of your love
 will vanish4  ,direct4 ,,vi4           
,understand well the most that it will  
do for you1 and how short a time you    
must enjoy it1 and flatter not          
yourselves with the hopes of a longer   
possession than you have reason to      

expect4 ,if men considered for how short
 a time they must possess what they dote
 upon1 it would somewhat cool their fond
 affections4  ,direct4 ,,vii4 ,remember 
that too much love hath the present     
trouble of too much care1 and the future
 trouble of too much grief1 when you    
come to part with what you love4        
,nothing more createth care and grief to
 us1 than inordinate love4 ,you foreknow
 that you must part with it2 and will   
you now be so glued to it that then it  
may tear your flesh and heart4 ,remember
 you caused all that yourselves4        
,direct4 ,,viii4 ,remember that you     
provoke ,god to deprive you of what you 
over-love1 or to suffer it to grow      
unlovely to you4 ,many a man's horse    
that he over-loved hath broke his neck3 
and many a man's child that he          
over-loved hath died quickly1 or lived  
to be his scourge and sorrow3 and many a
 husband or wife that was over-loved1   
has been quickly snatched away1 or      
proved a thorn1 or a continual grief and

 misery4  ,direct4 ,,ix4 ,if there be no
 other means left1 prudently and        
moderately imbitter to thyself the      
creature which thou art fond of3 which  
may be done many ways1 according to the 
nature of it4 ,by the seldomer or more  
abstemious use of it3 or by using it    
more to benefit than delight2 or by     
mixing some mortifying1 humbling        
exercises2 or mixing some self-denying  
acts1 and minding more the good of      
others1 c4  ,direct4 ,x4 ,in the        
practice of all directions of this      
nature1 there must abundance of         
difference be made between a carnal1    
voluptuous heart1 that is hardly taken  
off from sensual love1 and a mortified1 
melancholy1 or over-scrupulous person1  
who is running into the contrary        
extreme1 and is afraid of every bit they
 eat1 or of all they possess1 or wear1  
or use1 and sometimes of their very     
children and relations1 and ready to    
overrun their mercies1 or neglect their 
duties1 suspecting that all is too much 

loved4 ,and it is a very hard thing for 
us so to write or preach to one party1  
but the other will misapply it to       
themselves1 and make an ill use of it4  
,all that we can write or say is too    
little to mortify the fleshly man's     
affections3 and yet speak as cautelously
 as we can1 the troubled soul will turn 
it into gall1 to the increase of his    
trouble3 and what we speak to his peace 
and settlement1 though it prove too     
little and uneffectual1 yet will be     
effectual to harden the misapplying     
sensualist in the sinful affections and 
liberty which he useth4 ,therefore it is
 best in such cases to have still a     
wise1 experienced1 faithful guide1 to   
help you in the application in cases of 
difficulty and weight4        ,tit4 #c4 
,directions against sinful ,desires and 
,discontent4  ,i shall say but little   
here of this subject1 because ,i have   
already treated so largely of it1 in my 
book of ,self-denial1 and in that of    
,crucifying the ,world2 and here before 

in chap4 iv4 part4 vi4 and vii4 against 
worldliness and flesh-pleasing1 and here
 against sinful love1 which is the      
cause4#cbi  ,how sinful desires may be  
known1 you may gather from the          
discoveries of sinful love3 as1 #a4     
,when you desire that which is forbidden
 you4 #b4 ,or that which will do you no 
good1 upon a misconceit that it is      
better or more needful than it is4 #c4  
,or when you desire it too eagerly1 and 
must needs have it1 or else you will be 
impatient or discontented1 and cannot   
quietly be ruled and disposed of by     
,god1 but are murmuring at his          
providence and your lot4 #d4 ,or when   
you desire it too hastily1 and cannot   
stay ,god's time4 #e4 ,or else too      
greedily as to the measure1 being not   
content with ,god's allowance1 but must 
needs have more than he thinks fit for  
you4 #f4 ,or specially when your desires
 are perverse1 preferring lesser things 
before greater2 desiring bodily and     
transitory things more than the mercies 

for your souls which will be            
everlasting4 #g4 ,when you desire any   
thing ultimately and merely for the     
flesh1 without referring it to ,god1 it 
is a sin4 ,even your daily bread1 and   
all your comforts1 must be desired but  
as provender for your horse1 that he may
 the better go his journey1 even as     
provision for your bodies1 to fit them  
to the better and more cheerful service 
of your souls and ,god4 #h4 ,much more  
when your desires are for wicked ends1  
7as to serve your lust1 or pride1 or    
covetousness1 or revenge17 they are     
wicked desires4 #i4 ,and when they are  
injurious to others4  ,direct4 ,i4 ,be  
well acquainted with your own condition1
 and consider what it is that you have  
most need of2 and then you will find    
that you have so much grace and mercy to
 desire for your souls1 without which   
you are lost for ever1 and that you have
 a ,christ to desire1 and an endless    
life with ,god to desire1 that it will  
quench all your thirst after the things 

below4#ccj ,this1 if any thing1 will    
make you wiser1 when you see you have   
greater things to mind4 ,a man that is  
in present danger of his life1 will not 
be solicitous for pins or fool-gawds3   
and the hopes of a lordship or a kingdom
 will cure the desire of little things3 
a man that needeth a physician for the  
dropsy or consumption1 will scarce long 
for children's balls or tops4 ,and      
methinks a man that is going to heaven  
or hell1 should have somewhat greater   
than worldly things to long for4 ,oh    
what a vain and doting thing is a carnal
 mind2 that hath pardon1 and grace1 and 
,christ1 and heaven1 and ,god1 to think 
of1 and that with speed before it be too
 late2 and can forget them all1 or not  
regard them1 and eagerly long for some  
little inconsiderable trifle2 as if they
 said1 ,i must needs taste of such a    
dish before ,i die2 ,i must needs have  
such a house1 or a child1 or friend1    
before ,i go to another world6 ,o study 
what need thy distressed soul hath of a 

,christ1 and of peace with ,god1 and    
preparation for eternity1 and what need 
thy darkened mind hath of more          
knowledge1 and thy dead and carnal heart
 of more life1 and tenderness1 and love 
to ,god1 and communion with him2 feel   
these as thou hast cause1 and the       
eagerness of thy carnal desires will be 
gone4  ,direct4 ,,ii4 ,remember how much
 your carnal desires do aggravate the   
weakness of your spiritual desires1 and 
make the sin more odious and            
unexcusable4 ,are you so eager for a    
husband1 a wife1 a child1 for wealth1   
for preferment1 or such things1 while   
you are so cold and indifferent in your 
desires after ,god1 and grace1 and      
glory8 ,your desires after these are not
 so earnest6 ,they make you not so      
importunate and restless2 they take not 
up your thoughts both day and night2    
they set you not so much on contrivances
 and endeavours3 you can live as quietly
 without more grace1 or assurance of    
salvation1 or communion with ,god1 as if

 you were indifferent in the business2  
but you must needs have that which you  
desire in the world1 or there is no     
quiet with you4 ,do you consider what a 
horrible contempt of ,god1 and grace1   
and heaven1 is manifested by this8      
,either you are regenerate or           
unregenerate4 ,if you are regenerate1   
all your instructions1 and all your     
experience of the worth of spiritual    
things1 and the vanity of things        
temporal1 do make it a heinous sin in   
you to be now so eager for those things 
which you have so often called vanity1  
while you are so cold towards ,god1     
whose goodness you have had so great    
experience of4 ,do you know no better   
yet the difference between the creature 
and the ,creator8 ,do you yet no better 
understand your necessities and         
interest1 and what it is that you live  
upon1 and must trust to for your        
everlasting blessedness and content8 ,if
 you are unregenerate1 7as all are that 
love any thing better than ,god17 what a

 madness is it for one that is condemned
 in law to endless torments1 and shall  
be quickly there1 if he be not          
regenerate and justified by ,christ1 to 
be thirsting so eagerly for this or that
 thing1 or person1 upon earth1 when he  
should presently bestir him with all his
 might to save his soul from endless    
misery6 ,how incongruous are these      
desires to the good and bad6  ,direct4  
,,iii4 ,let every sinful desire humble  
you1 for the worldliness and fleshliness
 which it discovereth to be yet         
unmortified in you2 and turn your       
desires to the mortifying of that flesh 
and concupiscence which is the cause4   
,if you did not yet love the world1 and 
the things that are in the world1 you   
would not be so eager for them4 ,if you 
were not too carnal1 and did not mind   
too much the things of the flesh1 you   
would not be so earnest for them as you 
are4 ,it should be a grievous thing to  
your hearts to consider what worldliness
 and fleshliness this showeth to be yet 

there4 ,that you should set so much by  
the creature1 as to be unable to bear   
the want of it2 is this renouncing the  
world and flesh8 ,the thing you need is 
not that which you much desire2 but a   
better heart1 to know the vanity of the 
creature1 to be dead to the world1 and  
to be able to bear the want or loss of  
any thing in it2 and a fuller           
mortification of the flesh3 mortifying  
and not satisfying it1 is your work4    
,direct4 ,,iv4 ,ask your hearts         
seriously whether ,god in ,christ be    
enough for them1 or not8 ,if they say1  
no1 they renounce him and all their hope
 of heaven2 for no man takes ,god for   
his ,god that takes him not for his     
portion1 and as enough for him3 if they 
say1 yea1 then you have enough to stop  
the mouth of your fleshly desires1 while
 your hearts confess that they have     
enough in ,god4 ,should that soul that  
hath a filial interest in ,god1 and an  
inheritance in eternal life1 be eager   
for any conveniences and contentments to

 the flesh8 ,if ,god be not enough for  
you1 you will never have enough4 ,turn  
to him more1 and know him better1 if you
 would have a satisfied mind4  ,direct4 
,v4 ,remember that every sinful desire  
is a rebelling of your wills against the
 will of ,god2 and that it is his will  
that must govern and dispose of all1 and
 your wills must be conformed to his2   
yea1 that you must take pleasure and    
rest in the will of ,god4 ,reason the   
case with your hearts1 and say1 ,who is 
it that is the governor of the world8   
and who is to rule me and dispose of my 
affairs8 ,is it ,i or ,god8 ,whose will 
is it that must lead1 and whose must    
follow8 ,whose will is better guided1   
,god's or mine8 ,either it is his will  
that ,i shall have what ,i desire1 or   
not2 if it be1 ,i need not be so eager1 
for ,i shall have it in his time and    
way2 if it be not his will1 is it fit   
for me to murmur and strive against him8
 ,remember that your discontents and    
carnal desires are so many accusations  

brought in against ,god2 as if you said1
 ,thou hast not dealt well or wisely1 or
 mercifully by me2 ,i must have it      
better3 ,i will not stand to thy will   
and government2 ,i must have it as ,i   
will1 and have the disposal of myself4  
,direct4 ,,vi4 ,observe how your eager  
desires are condemned by yourselves in  
your daily prayers1 or else they make   
your prayers themselves condemnable4 ,if
 you pray that the will of ,god may be  
done1 why do your wills rebel against   
it1 and your desires contradict your    
prayers8 ,and if you ask no more than   
your daily bread1 why thirst you after  
more8 ,but if you pray as you desire1   
,lord1 let my will be done1 and my      
selfish1 carnal desire be fulfilled1 for
 ,i must needs have this or that2 then  
what an abominable prayer is this6      
,desire as you must pray4  ,direct4     
,,vii4 ,remember what covenant you have 
made with ,god2 that you renounced the  
world and the flesh1 and took him for   
your ,lord1 and ,king1 and ,father1 and 

yielded up yourselves as his own1 as his
 subject1 and as his child1 to be       
disposed of1 ruled1 and provided for by 
him2 and this covenant is essential not 
only to your christianity1 but to your  
taking him for your ,god4 ,and do you   
repent of it8 or will you break it1 and 
forfeit all the benefits of the         
covenant8 ,if you will needs have the   
disposal of yourselves1 you discharge   
,god of his covenant and fatherly care  
for you2 and then what will become of   
you1 if he so forsake you8  ,direct4    
,,viii4 ,bethink you how unmeet you are 
to be the choosers of your own          
condition4 ,you foresee not what that   
person1 or thing1 or place will prove to
 you1 which you so eagerly desire3 for  
aught you know it may be your undoing1  
or the greatest misery that ever befell 
you4 ,many a one hath cried with        
,rachel1 ,give me children or else ,i   
die1 ,gen4 xxx4 #a1 that have died by   
the wickedness and unkindness of their  
children4 ,many a one hath been violent 

in their desires of a husband or a wife1
 that afterwards have broken their      
hearts1 or proved a greater affliction  
to them than any enemy they had in the  
world4 ,many a one hath been eager for  
riches1 and prosperity1 and preferment1 
that hath been insnared by them1 to the 
damnation of his soul4 ,many a one hath 
been earnest for some office1 dignity1  
or place of trust1 which hath made it a 
great increaser of his sin and misery4  
,and it is flesh and self that is the   
eager desirer of things that are against
 the will of ,god1 and nothing is so    
blind and partial as self and flesh4    
,you think not your child a competent   
judge of what is best for him1 and make 
not his desires1 but your own           
understanding1 the guide and rule of    
your dealings with him1 or disposals of 
him4 ,and are you fitter choosers for   
yourselves in comparison of ,god1 than  
your child is in comparison of you8     
,either you take ,god for your ,father1 
or you do not4 ,if you do not1 call him 

not ,father1 and hope not for mercy and 
salvation from him3 if you do1 is he not
 wise and good enough to dispose of you1
 and to determine what is best for you1 
and to choose for you8  ,direct4 ,,ix4  
,remember that it is one of the greatest
 plagues on this side hell1 to be given 
up to our own desires1 and that by your 
eagerness and discontents you provoke   
,god thus to give you up4 ,so ,i gave   
them up to their own heart's lust1 and  
they walked in their own counsels3 ,oh  
that my people had hearkened to me6 c4  
,psal4 lxxxi4 #ab4 ,wherefore ,god also 
gave them up to uncleanness1 through the
 lusts of their own hearts1 c4 ,rom4 i4 
#bd1 #bf4 ,for this cause ,god gave them
 up to vile affections1 ver4 #bh4 ,and  
even as they did not like to retain ,god
 in their knowledge1 ,god gave them over
 to a reprobate mind1 to do those things
 which are not convenient1 #b ,thess4   
ii4 #aj-ab4 ,god may give you that which
 you so eagerly desire1 as he gave      
,israel a king1 even in his anger1 ,hos4

 xiii4 #aj1 #aa4 ,or as he gave the     
,israelites their own desire1 even flesh
 which he rained upon them as dust1 and 
feathered fowls as the sand of the sea2 
they were not estranged from their lust3
 but while their meat was yet in their  
mouths1 the wrath of ,god came upon     
them1 and slew the fattest of them1     
,psal4 lxxviii4 #bg1 #bi-ca4 ,they      
lusted exceedingly in the wilderness1   
and tempted ,god in the desert1 and he  
gave them their request1 but sent       
leanness into their souls1 ,psal4 cvi4  
#ad1 #ae4 ,god may say1 ,follow your own
 lust1 and if you are so eager1 take    
that which you desire2 take that person1
 that thing1 that dignity which you are 
so earnest for2 but take my curse and   
vengeance with it3 never let it do you  
good1 but be a snare and torment to you4
 ,let a fire come out of the bramble and
 devour you1 ,judg4 ix4 #ae4  ,direct4  
,x4 ,take heed lest concupiscence and   
partiality entice you to justify your   
sinful desires and take them to be      

lawful4 ,for if you do so1 you will not 
repent of them1 you will not confess    
them to ,god1 nor beg pardon of them1   
nor beg help against them1 nor use the  
means to extinguish them2 but will      
cherish them1 and be angry with all that
 are against them1 and love those       
tempters best that encourage them3 and  
how dangerous a case is this6 ,and yet  
nothing is more ordinary among sinners1 
than to be blinded by their own         
affections1 and think that they have    
sufficient reason to desire that which  
they do desire4 ,and affection maketh   
them very witty and resolute to deceive 
themselves4 ,it setteth them on studying
 all that can be said to defend their   
enemy1 and put a deceitful gloss upon   
their cause4 ,try your desires well 7as 
,i before directed you74 ,q4 #a4 ,is the
 thing that you desire a thing that ,god
 hath bid you desire1 or promised in his
 word to give you1 7as grace1 ,christ1  
and heaven78 ,if it be so1 then desire  
it1 and spare not2 but if not so1 ,q4   

#b4 ,why then are you so eager for it   
when you should at most have but a      
submissive1 conditional desire after it8
 ,q4 #c4 ,nay1 is it not something which
 you are forbidden to desire8 ,if so1   
dare you excuse it8  ,direct4 ,,xi4     
,remember that concupiscence or sinful  
desire is the beginning of all sin of   
commission1 and leadeth directly to the 
act4 ,theft1 adultery1 murder1 fraud1   
contention1 and all such mischiefs1     
begin in inordinate desires4 ,for every 
one is tempted1 when he is drawn away of
 his own lust and enticed3 then when    
lust hath conceived1 it bringeth forth  
sin2 and sin when it is finished        
bringeth forth death1 ,james i4 #ad1    
#ae4 ,by lust is meant1 any fleshly     
desire or will2 therefore when the      
apostle forbiddeth gluttony and         
drunkenness1 chambering and wantonness1 
strife and envying1 he strikes at the   
root of all in this one word1 make no   
provision for the flesh to satisfy its  
lusts1 7or wills17 ,rom4 xiii4 #ac1 #ad4

  ,direct4 ,,xii4 ,pull off the         
deceiving vizor1 and see that which you 
so eagerly desire1 as it is4 ,what will 
it be to you at the last8 ,it is now in 
its spring or summer2 but see it in its 
fall and winter8 ,it is now in its      
youth2 but see it withered to skin and  
bone in its decrepid age4 ,it is now in 
its clean and curious ornaments2 but see
 it in its uncleanness and in its homely
 dress3 cure your deceit1 and your      
desire is cured4  ,direct4 ,,xiii4      
,promise not yourselves long life1 but  
live as dying men1 with your grave and  
winding-sheet always in your eye2 and it
 will cure your thirst after the        
creature when you are sensible how short
 a time you must enjoy it1 and          
especially how near you are unto        
eternity4 ,this is the apostle's method1
 #a ,cor4 vii4 #bi-ca1 ,but this ,i say1
 brethren1 the time is short3 it        
remaineth that both they that have wives
 be as though they had none2 and they   
that weep1 as though they wept not2 and 

they that rejoice1 as though they       
rejoiced not2 and they that buy1 as     
though they possessed not2 and they that
 use the world1 as not abusing it 7or as
 if they used it not73 for the fashion  
of this world passeth away4 ,so you will
 desire as if you desired not1 when you 
perceive well how quickly the thing     
desired will pass away4  ,direct4 ,,xiv4
 ,in all your desires1 remember the     
account as well as the thing desired4   
,think not only what it is now at hand1 
but what account you must make to ,god  
of it2 for to whom men give or commit   
much1 of them they require the more1    
,luke xii4 #dh4 ,will you thirst after  
more power1 more honour1 more wealth1   
when you remember that you have the more
 to give account of8 ,matt4 xxv4 ,have  
you not enough to reckon for already1   
unless you had hearts to use it better8 
,direct4 ,,xv4 ,keep yourselves to the  
holy use of all your mercies1 and let   
not the flesh devour them1 nor any      
inordinate appetite fare ever the better

 for them when you have them1 and this  
will powerfully extinguish the          
inordinate desire itself4 ,we are in    
little danger of being over eager after 
things spiritual and holy1 for the      
honour of ,god2 resolve therefore that  
all you have shall be thus sanctified to
 ,god1 and used for him1 and not at all 
to satisfy any inordinate desire of the 
flesh1 and then the flesh will cease its
 suit1 when it finds it fares never the 
better for it4 ,you are able to do much 
in this way if you will4 ,if you cannot 
presently suppress the desire1 you may  
presently resolve to deny the flesh the 
thing desired1 7as ,david would not     
drink the water though he longed for it1
 #b ,sam4 xxiii4 #ae1 #ag17 and you may 
presently deny it the more of that you  
have4 ,if you cannot forbear your       
thirst1 you can forbear to drink2 if you
 cannot forbear to be hungry1 you can   
forbear to eat whatever is forbidden or 
unfit3 if ,eve must needs have an       
appetite to the forbidden fruit1 yet she

 might have commanded her hands and     
teeth1 and not have eaten it4 ,if you   
cannot otherwise cool your desire of    
curious apparel1 wear that which is     
somewhat homelier than else you would   
have worn1 on purpose to rebuke and     
control that desire3 if you cannot      
otherwise quench your covetous desires1 
give so much the more to the poor to    
cross that desire4 ,you cannot say that 
the outward act is out of your power1 if
 you be but willing4  ,direct4 ,,xvi4   
,when your desires are over eager1      
bethink you of the mercies which you    
have received already and do possess4   
,hath ,god done so much for you1 and are
 you still calling for more1 even of    
that which is unnecessary1 when you     
should be giving thanks for what you    
have8 ,this unthankful greediness is an 
odious sin4 ,think what you have already
 for soul and body1 estate and friends2 
and will not all this quiet you1 7even  
this with ,christ and heaven17 unless   
you have the other lust or fancy        

satisfied1 and unless ,god humour you in
 your sick desires8  ,direct4 ,,xvii4   
,understand how little it will satisfy  
you1 if ,god should give you all that   
you earnestly desire4 ,when you have it1
 it will not quiet you1 nor answer your 
expectations4 ,you think it will make   
you happy1 and be exceeding sweet to    
you2 but it deceiveth you1 and you      
promise yourselves you know not what1   
and therefore desire you know not what4 
,it would be to you but like a dreaming 
feast1 which would leave you hungry in  
the morning1 ,isa4 xxix4 #h4  ,direct4  
,,xviii4 ,remember still that the       
greatest hurt that the creature can do  
thee1 is in being over-loved and        
desired1 and it is never so dangerous to
 thee as when it seemeth most desirable4
 ,if you remembered this aright1 you    
would be cast into the greatest fear and
 caution1 when any thing below is       
presented very pleasing and desirable to
 you4  ,direct4 ,,xix4 ,consider that   
your desires do but make those wants a  

burden and misery to you which otherwise
 would be none4 ,thirst makes the want  
of drink a torment1 which to another is 
no pain or trouble at all4 ,the lustful 
wanton is ready to die for love of the  
desired mate which nobody else cares    
for1 nor is ever the worse for being    
without4 ,a proud ambitious ,haman      
thinks himself undone if he be not      
honoured1 and is vexed if he be but cast
 down into the mean condition of a      
farmer2 when many thousand honest1      
contented men live merrily and quietly  
in as low a condition4 ,it is men's own 
desires1 and not their real wants1 which
 do torment them4  ,direct4 ,,xx4       
,remember that when you have done all1  
if ,god love you he will be the chooser1
 and will not grant your sick desires1  
but will correct you for them till they 
are cured4 ,if your child cry for a     
knife1 or for unwholesome meat1 or any  
thing that would hurt him1 you will     
quiet him with the rod if he give not   
over4 ,and it is a sign some rod of ,god

 is near you1 when you are sick for     
this1 or that1 or the other thing1 and  
will not be quiet and content unless    
your fancy and concupiscence be         
humoured4          ,tit4 #d4 ,directions
 against ,sinful ,mirth and ,pleasure4  
,mirth is sinful1 #a4 ,when men rejoice 
in that which is evil2 as in the hurt of
 others1 or in men's sin1 or in the     
sufferings of ,god's servants1 or the   
afflictions of the church1 or the       
success or prosperity of the enemies of 
,christ1 or of any evil cause3 this is  
one of the greatest sins in the world1  
and one of the greatest signs of        
wickedness1 when wickedness is it that  
they rejoice in4#cca #b4 ,when it is    
unseasonable1 or in an unmeet subject3  
as to be merry in the time and place of 
mourning2 to feast when we should fast2 
or for an unsanctified1 miserable soul  
to be taken up with mirth1 that is in   
the power of sin and ,satan and near to 
hell4 #c4 ,mirth is sinful when it      
tendeth to the committing of sin1 or is 

managed by sin3 as to make merry with   
lies and fables1 and tempting1          
unnecessary1 time-wasting dances1 plays1
 or recreations2 or with the slander or 
abuse of others2 or with drunkenness1   
gluttony1 or excess4 #d4 ,mirth is      
sinful when it is a hinderance to our   
duty and unfitteth the soul for the     
exercise of that grace which is most    
suitable to its estate3 as when it      
hindereth a sinner's conviction and     
humiliation1 and resisteth the ,spirit  
of ,god1 and bawleth down the calls of  
grace1 and the voice of conscience1 that
 they cannot be heard3 and when it      
banisheth all sober consideration about 
the matters that we should most regard1 
and will not give men leave to think    
with fixedness and sobriety1 upon ,god  
and upon themselves1 their sin and      
danger1 upon death and judgment and the 
life to come3 when it makes the soul    
more unfit to take reproof1 to profit by
 a sermon1 to call upon ,god4 ,this     
drunken mirth which shuts out reason1   

and silenceth conscience1 and laughs at 
,god1 and jesteth at damnation1 and doth
 but intoxicate the brain1 and make men 
mad in the matters where they should    
most show their wisdom1 ,i say1 this    
mirth is the devil's sport1 and the     
sinner's misery1 and the wise man's     
pity3 of which ,solomon speaketh1 ,eccl4
 ii4 #b1 ,i said of laughter1 ,it is    
mad3 and of mirth1 ,what doth it8 ,prov4
 xxvi4 #ah1 #ai1 ,as a mad-man who      
casteth firebrands1 arrows1 and death1  
so is the man that deceiveth his        
neighbour1 and saith1 ,am not ,i in     
sport8 ,prov4 x4 #bc1 ,it is as sport to
 a fool to do mischief4 #e4 ,but mirth  
is most horridly odious when it is      
blasphemous and profane3 when incarnate 
devils do make themselves merry with    
jesting and mocking at ,scripture1 or at
 the judgments of ,god1 or the duties of
 religion2 or in horrid oaths and cursed
 speeches against the servants of the   
,lord4  ,direct4 ,i4 ,first see that    
thou be a person fit for mirth1#ccb and 

that thou be not a miserable slave of   
,satan1 in an unregenerate1 unholy1     
unjustified state6 ,thou wouldst scarce 
think the innocent games or sports were 
becoming a malefactor that must die     
to-morrow4 ,an unregenerate1 unholy     
person1 is sure whenever he dieth such  
to be damned2 if he believe not this1 he
 must deny ,god or the gospel to be     
true4 ,and he is not sure to live an    
hour4 ,and he is sure that he shall die 
ere long4 ,and now1 if you have not     
fooled away your reason1 tell me whether
 your reason can justify the mirth of   
such a man8 ,dost thou ask1 what harm is
 it to be merry8 ,none at all for one   
that hath cause to be merry1 and        
rejoiceth in the ,lord4 ,but for a man  
to be merry in the way to hell1 and that
 so near it2 for a man to be merry      
before his soul be sanctified1 and his  
sin be pardoned1 or before he seeketh it
 with all his heart1 this is harm2 if   
folly and unbelief1 and contempt of ,god
 and his dreadful justice1 be any harm4 

,o hearken to the calls of ,god2 abhor  
thy sins1 and set thy heart on heaven   
and holiness1 and then ,god and         
conscience will allow thee to be merry4 
,get a renewed heart and life1 and get  
the pardon of thy sins1 and a title to  
heaven1 and a readiness to die1 and then
 there is reason and wisdom in thy      
mirth4#ccc ,then thy mirth will be      
honourable and warrantable2 better than 
the lame man's that was healed1 ,acts   
iii4 #h1 that went with ,peter and ,john
 into the temple1 walking1 and leaping1 
and praising ,god4 ,but it is a most    
pitiful sight to see an ungodly1        
unregenerate sinner1 to laugh1 and      
sport1 and play1 and live merrily1 as if
 he knew not what evil is near to him6  
,it would draw tears from the eyes of a 
believer that knoweth him1 and thinketh 
where he is like to dwell for ever4 ,i  
remember the credible narrative of one  
that lived not far from me1 that in his 
profaneness was wont to wish that he    
might see the devil2 who at last        

appeared to him in his terror2 and      
sometime he smiled on him2 and the man  
was wont to say1 that he never seemed so
 ugly and terrible as when he smiled    
7and the man was affrighted by it into a
 reformed life74 ,so though a servant of
 the devil be never comely1 yet he never
 seemeth so ghastly as when he is most  
merry in his misery4  ,direct4 ,,ii4    
,yet do not destroy nature by overmuch  
heaviness1 under pretence that thou hast
 no right to be merry4 ,for1 #a4 ,the   
very discovery of thy misery puts thee  
into the fairer hopes of mercy4 #b4 ,and
 many of ,god's children live long      
without assurance of their              
justification1 and yet should not       
therefore cast away all joy4 #c4 ,and so
 much ease and quiet of mind must be    
kept up by the unsanctified themselves1 
as is necessary to preserve their       
natures1 that they may have time        
continued1 and may wait on ,god till    
they obtain his grace4 ,above all men1  
they have reason to value their lives1  

lest they die and be lost1 before they  
be recovered4 ,and therefore1 as they   
must not famish themselves by forbearing
 meat or drink1 so their sorrows must   
not be such as may destroy their bodies 
7of which more anon74  ,sidenote3 ,the  
true method of rejoicing4  ,direct4     
,,iii4 ,see that you first settle the   
peace of your souls upon solid grounds1 
and get such evidences of your special  
interest in ,christ and heaven1 as will 
rationally warrant you to rejoice2 and  
then make it the business of your lives 
to rejoice and delight yourselves in    
,god1 and take this as the principal    
part of grace and godliness1 and not as 
a small or indifferent thing2 and so let
 all lawful1 natural mirth be taken in1 
as animated and sanctified by this holy 
delight and joy2 and know that this     
natural1 sanctified mirth is not only   
lawful1 but a duty exceeding congruous  
and comely for a thankful believer in   
his way to everlasting joy4  ,this is   
the true method of rejoicing4 ,though1  

as ,i said1 so much quietness may be    
kept up by the unregenerate1 as is      
needful to keep up life and health1 and 
the gospel where it cometh is tidings of
 great joy to those that hear it2 yet no
 man can live a truly comfortable1 merry
 life1 but in this method2 but all his  
mirth1 beside that which either         
supporteth nature1 or meeteth mercy in  
his returning to ,god1 will be justly   
chargeable with madness2 and maketh him 
a more pitiful sight4#ccd  ,the first   
thing therefore to be done1 is to lay   
the groundwork of true mirth4 ,and this 
is done by unfeigned repenting1 and     
turning to ,god by faith in ,christ1 and
 becoming new creatures1 a sanctified1  
peculiar people1 and being justified and
 adopted to be the children of ,god2 and
 then by discerning 7upon sober trial7  
the evidences and witness of all this in
 ourselves1 that we may know that we    
have passed from death to life4  ,and   
though there are several degrees both of
 grace and of the discerning of it1 some

 having but little holiness1 and some   
but little discerning of it in          
themselves1 yet the least may afford    
much comfort to the soul upon           
justifiable grounds1 though not so much 
as the greater degrees of grace1 and    
clearer discerning of it1 may do4  ,the 
foundation being thus laid1 it must be  
our next endeavour to build upon it a   
settled peace of conscience1 and        
quietness of soul2 for till we can      
attain to joy1 it is a great mercy to   
have peace1 and to be free from the     
accusations1 fears1 and griefs which    
belong to the unjustified2 and peace    
must be the temper more ordinary than   
much joy1 to be expected in this our    
frail condition4  ,thirdly1 ,peace being
 thus settled1 we must endeavour to rise
 up daily into joy1 as our great duty   
and our great felicity on earth2 it     
being frequently and earnestly commanded
 in the ,scriptures1 that we rejoice in 
the ,lord always1 and shout for joy1 all
 that are upright in heart1 ,psal4      

xxxiii4 #a2 ,phil4 iii4 #a2 iv4 #d2     
,deut4 xii4 #ab1 #ah2 xxvii4 #g4 ,thus  
he that proveth his own work1 may have  
rejoicing in himself1 ,gal4 vi4 #d1 even
 in the testimony of his conscience1 of 
his own simplicity and godly sincerity1 
#b ,cor4 i4 #ab4 ,and this all believers
 should maintain and actuate in         
themselves4  ,fourthly1 ,with this      
rejoicing in ,god1 our lawful1 natural  
mirth must be taken in1 as subordinate  
or sanctified2 that is1 we must further 
our holy joy by natural mirth and       
cheerfulness1 and by the comforts of our
 bodies in ,god's lower mercies1 promote
 the service and the comforts of our    
souls4 ,and this is the right place for 
this mirth to come in1 and this is the  
true method of rejoicing4  ,direct4     
,,iv4 ,mark well the usefulness and     
tendency of all thy mirth3 and if it be 
useful to fit thee for thy duty1 and    
intended by thee to that end1 7though   
you alway observe not that intention at 
the time17 and if it tend to do thee    

good1 or help thee to do good1 without a
 greater hurt or danger1 then cherish   
and promote it2 but if it tend to carry 
thee away from ,god to any creature1 and
 to unfit thy soul for the duties of thy
 place1 and to carry thee into sin1 then
 avoid it as thy hurt3 still remembering
 that the necessary support of nature   
must not be avoided by good or bad4 ,a  
christian that hath any acquaintance    
with himself1 and with the work of holy 
watchfulness1 may discern what his mirth
 is by the tendency and effects1 and    
know whether it doth him good or harm4  
,direct4 ,v4 ,take heed that the flesh  
defile not your mirth1 by dropping in   
any obscene or ribald talk1 or by       
stirring up fleshly lust and sin4 ,which
 it will quickly do1 if not well        
watched2 and holy mirth and cheerfulness
 is very apt to degenerate on a sudden  
into sinful mirth4  ,direct4 ,,vi4      
,consider what your mirth is like to    
prove to others as well as to           
yourselves4 ,if it be like to stir up   

sin in others1 or to be offensive to    
them1 you must the more avoid it in     
their presence1 or manage it with the   
greater caution3 if it be needful to    
cheer up the drooping minds of those you
 converse with1 or to remove their      
prejudice against a holy life1 you must 
the more give place to it3 for it is    
good or bad as it tendeth unto good or  
bad4  ,direct4 ,,vii4 ,never leave out  
reason or godliness from any of your    
mirth4 ,abhor that mirth that maketh a  
man a fool1 or playeth the fool3 and    
take heed of that ungodliness which     
maketh a man merriest when he is        
furthest from ,god1 like the horse or ox
 that leapeth and playeth for gladness  
when he is unyoked or loosed from his   
labour4 ,something of ,god and heaven   
should appear or be dropped into all our
 mirth1 to sweeten and to sanctify it4  
,direct4 ,,viii4 ,watch your tongues in 
all your mirth2 for they are very apt to
 take liberty then to sin4 ,mirth is to 
the tongue as holidays and play-days to 

idle scholars2 who are glad of them as a
 time in which they think they have     
liberty to game1 and fight1 and do      
amiss4  ,direct4 ,,ix4 ,if a word break 
forth from yourselves or companions to  
the wrong of others in your mirth1 as of
 backbiting1 evil-speaking1 jeering1    
scorning1 defaming1 7yea1 though it be  
your enemy17 rebuke it1 and cast it out1
 as dirt or dung that falleth into your 
dish or cup4  ,direct4 ,x4 ,if          
profaneness intrude1 and any make merry 
with jesting at ,scripture1 religion1 or
 the slanders or scorns of godly        
persons1 with a tendency to make        
religion odious or contemptible2 if they
 are such as you may speak to1 reprove  
them with reverend seriousness to their 
terror3 if they are not1 then show your 
abhorrence of it by turning your backs  
and quitting the place and company of   
such devilish enemies of ,god4 ,be not  
silent or seemingly-consenting witnesses
 of such odious mirth against your      
,maker4  ,direct4 ,,xi4 ,if the mirth of

 others in your company grow insipid1   
frothy1 foolish1 wanton1 impious1 or    
otherwise corrupt1 drop in some holy    
salt to season it2 and something that is
 serious and divine to awe it and       
repress it4 ,as to remember them of     
,god's presence1 or to recite such a    
text as ,eph4 v4 #c1 #d1 ,but           
fornication and all uncleanness or      
covetousness1 let it not be once named  
amongst you as becometh saints2 neither 
filthiness1 nor foolish talking1 nor    
jesting2 which are not convenient3 but  
rather giving of thanks4  ,sidenote3    
,considerations to repress excessive    
mirth4  ,direct4 ,,xii4 ,if mirth grow  
immoderate and exceed in measure1 and   
carry you away from ,god and duty by the
 very carnal pleasure of it1 have always
 at hand these following considerations 
to repress it4 #a4 ,remember that ,god  
is present2 and levity is not comely in 
his sight4 #b4 ,remember that death and 
judgment are at hand1 when all this     
levity will be turned into seriousness4 

#c4 ,remember that your souls are yet   
under a great deal of sin1 and wants1   
and danger1 and you have a great deal of
 serious work to do4 #d4 ,look on ,jesus
 ,christ1 and remember what an example  
he gave you upon earth2 whether he      
laughed1 and played1 and jested1 and    
taught you immoderate or carnal mirth2  
and whether you live like the disciples 
of a crucified ,christ4 #e4 ,think on   
the ordinary way to heaven1 described in
 ,scripture2 which is through many      
tribulations1 afflictions1 fastings1    
temptations1 humiliations1 sufferings1  
and mortifications2 and think whether a 
wanton1 jesting1 playful life be like to
 this4 #f4 ,think of the course of the  
ancient and excellent christians1 who   
went to heaven through labour1 and      
watchings1 and fasting1 and poverty1 and
 cruel persecutions1 and not through    
carnal mirth and sport4 #g4 ,think of   
the many calamitous objects of sorrow   
that are now abroad in the world6 of the
 millions of heathens and ,mahometans1  

and other strangers or enemies to       
,christ6 of the obstinate ,jews2 of the 
dark corrupted lamentable state of the  
,greek1 ,armenian1 ,ethiopian and ,roman
 churches1 where religion is so woefully
 obscured and dishonoured by ignorance1 
error1 superstition1 and profaneness3 of
 the papal tyranny and usurpation2 and  
of the divided state of all the         
churches1 and the profaneness1 and      
persecution1 and uncharitableness1 and  
contentions1 and mutual reproaches and  
revilings1 which make havoc for the     
devil among the members of ,christ4     
,tit4 #e4 ,directions against sinful    
,hopes4  ,hope is nothing but a desirous
 expectation2 therefore the directions  
given before1 against sinful love and   
desire1 may suffice also against sinful 
hopes1 save only for the expecting part4
 ,hope is sinful1 #a4 ,when it is placed
 ultimately upon a forbidden object3 as 
to hope for some evil to yourselves     
which you mistakingly think is good4 ,to
 hope for felicity in the creature1 or  

to hope for more from it than it can    
afford you4 ,to hope for the hurt of    
other men2 for the ruin of your enemies2
 for the hinderance of the gospel1 and  
injury to the church of ,christ4#cce #b4
 ,when you hope for a good thing by evil
 means3 as to hope to please ,god1 or to
 come to heaven by persecuting his      
servants1 or by ignorance1 or           
superstition1 or schism1 or heresy1 or  
any sin4 #c4 ,to hope ungroundedly for  
that from ,god which he never promised4 
#d4 ,to hope deceitfully for that from  
,god which he hath declared he will     
never give4 ,all these are sinful hopes4
 ,but it is not these last that ,i shall
 here say much to1 because ,i have said 
so much already of them in many other   
writings4  ,direct4 ,i4 ,hope for       
nothing from ,god against faith or      
without faith2 that is1 for nothing     
which he hath said he will not give1 nor
 for any thing which he hath not        
promised to give1 or given you some     
reason to expect4 ,to hope for that     

which ,god hath told us he will not     
give1 or that which is against the      
holiness and justice of ,god to give1   
this is but to hope that ,god will prove
 a liar1 or unholy1 or unjust1 which are
 wicked and blaspheming hopes4 ,such are
 the hopes which abundance of ignorant  
and ungodly persons have2 who hope to be
 saved without regeneration1 and without
 true holiness of heart or life2 and    
hope to be saved in their wilful        
impenitence and beloved sins3 who hope  
that ,god forgiveth them those sins1    
which they hate not1 nor will be        
persuaded to forsake3 and hope that the 
saying over some words of prayer1 or    
doing something which they call a good  
work1 shall save them1 though they have 
not the ,spirit of ,christ3 or that hope
 to be saved1 though they are           
unsanctified1 because they are not so   
bad as some others1 and live not in any 
notorious1 disgraceful sin3 all these   
believe the devil who tells them that an
 unholy person may be saved1 and believe

 that the gospel is false which saith1  
without holiness none shall see the     
,lord1 ,heb4 xii4 #ad2 and they hope    
that ,god will prove unholy1 unjust1 and
 false to save them1 and yet this they  
call a hoping in ,god4 ,hope for that   
which ,god hath promised1 and spare not2
 but not for that which he hath said he 
will not do1 yea1 protested cannot be1  
,john iii4 #c1 #e4  ,direct4 ,,ii4 ,when
 thou hopest for any evil to others1 or 
thyself1 remember what a monstrous thing
 it is to make evil the object of thy   
hope1 and how those hopes are but thy   
hastening unto chosen misery1 and       
contradict themselves4 ,for thou hopest 
for it as good2 and to be greedy for    
evil on supposition that it is good1    
doth show thy folly that wilt try no    
better the objects of thy hopes3 like a 
sick man that longs and hopeth for that 
which if he take it will be his death4  
,thus sinners hope for the poisoned     
bait4  ,direct4 ,,iii4 ,understand how  
much of the root of worldliness         

consisteth in your worldly hopes4 ,poor 
worldlings have little in possession to 
delight in2 but they keep up a hope of  
more within them4 ,many a covetous or   
ambitious wretch1 that never reacheth   
that which he desireth1 yet liveth upon 
the hopes of it3 and hope is it that    
setteth and keepeth men at work in the  
service of the world1 the flesh1 and the
 devil2 as divine hope doth set and keep
 men at work for heaven1 for their      
souls1 and for ,jesus ,christ4 ,and many
 a hypocrite that loseth much upon the  
account of his religion1 yet showeth his
 rottenness by keeping up his worldly   
hopes1 and going no further than will   
stand with those4  ,direct4 ,,iv4 ,hath 
not the world deceived all that have    
hoped in it unto this day8 ,consider    
what is become of them and of their     
hopes2 what hath it done for them1 and  
where hath it left them3 and wilt thou  
place thy hopes in that which hath      
deceived so many generations of men     
already8  ,direct4 ,v4 ,remember that   

thy worldly hopes are a sin so fully    
condemned by natural demonstration1 that
 thou art utterly left without excuse4  
,thou art certain beforehand that thou  
must die2 thou knowest how vain the     
world will be then to thee1 and how     
little it can do for thee2 and yet art  
thou hoping for more of the world6      
,direct4 ,,vi4 ,consider that the world 
declareth its vanity in the very hopes  
of worldlings4 ,in that it is still     
drawing them by hopes1 and never giveth 
them satisfaction and content4 ,almost  
all the life of a worldling's pleasure  
is in his hopes4 ,the very thing which  
he hopeth for1 doth not prove so sweet  
to him in the possession1 as it was in  
his hopes4 ,a hoping and still hoping   
for that which they never shall attain1 
is the worldling's life4  ,direct4      
,,vii4 ,o turn your souls to those      
blessed hopes of life eternal1 which are
 sent you from heaven by ,jesus ,christ1
 and set before you in the holy         
,scriptures1 and proclaimed to you by   

the messengers of grace4 ,doth ,god     
offer you sure1 well-grounded hopes of  
living for ever in his joy and glory8   
,and do you neglect them1 and lie hoping
 for that felicity in the world which   
cannot be attained1 and which will give 
no content when you have attained it8   
,this is more foolish than to toil and  
impoverish yourselves in hope to find   
the philosopher's stone1 and refuse a   
kingdom freely offered4           ,tit4 
#f4 ,directions against sinful ,hatred1 
,aversation1                     or     
,backwardness towards ,god4#ccf  ,the   
hatred to ,god and backwardness to his  
service1 which is the chief part of this
 sin1 is to be cured according to the   
directions in the first chapter1 as a   
state of wickedness is3 and more ,i     
shall say anon1 about the worship of    
,god2 and chap4 iii4 direct4 xi4        
containeth the cure also4 ,only here ,i 
shall add a few directions to a         
,god-hating generation4  ,direct4 ,i4   
,the first thing you have to do1 is to  

discover this to be your sin4 ,for you  
are confident that you love ,god above  
all1 while you hate him above all1 even 
above the devil4 ,you will confess1 that
 this is horrid wickedness1 where it is 
found1 and well deserveth damnation3    
take heed lest thy own confession judge 
thee4 ,remember then that it is not the 
bare name that we now speak of3 ,i know 
that ,god's name is most honoured1 and  
the devil's name is most hated4 ,nor is 
it every thing in ,god that is hated3   
none hateth his mercifulness and        
goodness as such4 ,nor is it every thing
 in the devil that is loved3 none loveth
 his hatred to man1 nor his cruelty in  
tormenting men4 ,but the holiness of    
,god1 which is it that man must receive 
the image of1 and be conformed to1 is   
hated by the unholy2 and the devil's    
unholiness1 and friendship to men's sin 
and sensuality1 is loved by the sensual 
and unholy4 ,and this hatred of ,god    
7and love of the devil7 one would think 
you might easily perceive3  #a4 ,in that

 you had rather ,god were not so just   
and holy2 you had rather he had never   
commanded you to be holy1 but left you  
to live as your flesh would have you3   
you had rather ,god were indifferent as 
to your sins1 and would give you leave  
to follow your lusts4 ,such a ,god you  
would have3 and a ,god that will damn   
you unless you be holy1 and hate your   
sins and forsake them1 you like not1 you
 cannot abide1 but indeed do hate him4  
#b4 ,therefore you will not believe that
 ,god is such a holy1 sin-hating ,god3  
because you would not have him so1 you  
will not believe he is so2 and so hate  
his nature1 while you believe that you  
love him2 and love but an idol of your  
unholy fantasies4#ccg ,psal4 #a4 #ba1   
#bb1 ,these things hast thou done1 and  
,i kept silence3 thou thoughtest that ,i
 was altogether such an one as thyself3 
but ,i will reprove thee1 and set them  
in order before thine eyes4 ,now        
consider this1 ye that forget ,god1 lest
 ,i tear you in pieces1 and there be    

none to deliver4  #c4 ,you love not the 
holiness of the word of ,god1 which     
beareth his image4 ,you love not these  
strict and holy passages in it1 ,john   
iii4 #c1 #e2 ,luke xiv4 #bf1 #cc2 ,matt4
 xviii4 #c2 ,rom4 viii4 #ac2 ,col4 iii4 
#a-d2 #b ,cor4 v4 #ag1 with abundance   
more4 ,you had rather have had a        
,scripture that would have left you your
 ambition1 covetousness1 lust1 and      
appetite to their liberties2 and that   
had said nothing for the absolute       
necessity of holiness1 nor had condemned
 the ungodly4  #d4 ,you love not the    
holiest ministers or servants of        
,christ1 that most powerfully preach his
 holy word1 or that most carefully1     
seriously1 and zealously obey it2 your  
hearts rise against them1 when they     
bring in the light1 which showeth that  
your deeds and you are evil1 ,john iii4 
#ai1 #bj4 ,they are an eyesore to you3  
your hearts rise not so much against    
whoremongers1 swearers1 liars1          
drunkards1 atheists1 or infidels1 as    

against them4 ,what sort of persons on  
the face of the earth1 are so hated by  
the ungodly in all nations1 and of all  
degrees1 and used by them so cruelly1   
and pursued by them so implacably1 as   
the holiest servants of the ,lord are8  
#e4 ,you love not to call upon ,god in  
serious1 fervent1 spiritual prayer1     
praises1 and thanksgiving3 you are      
quickly weary of it2 you had rather be  
at a play1 or gaming1 or a feast3 your  
hearts rise against holy worship as a   
tedious1 irksome thing4  #f4 ,you love  
not holy1 edifying discourse of ,god1   
and of heavenly things3 your hearts rise
 against it1 and you hate and scorn it1 
as if all serious talk of ,god were but 
hypocrisy1 and ,god were to be banished 
out of our discourse4  #g4 ,you cannot  
abide the serious1 frequent thoughts of 
,god in secret2 but had rather stuff    
your minds with thoughts of your horses1
 or hawks1 or bravery1 or honour1 or    
preferments1 or sports1 or              
entertainments1 or business and labours 

in the world2 so that one hour of a     
thousand or ten thousand was never spent
 in serious1 delightful thoughts of     
,god1 his holy truths1 or works1 or     
kingdom4  #h4 ,you love not the blessed 
day of judgment1 when ,christ will come 
with his holy angels to judge the world1
 to justify his accused and abused      
servants1 to be glorified in his saints1
 and admired in all them that do        
believe1 #b ,thess4 i4 #h-aa4 ,and can  
you be so blind after all this1 as not  
to see that you are haters of ,god8     
,direct4 ,,ii4 ,know ,god better1 and   
thou canst not hate him2 especially know
 the beauty and glorious excellency of  
that holiness and justice which thou    
hatest4 ,should the sun be darkened or  
disgraced1 because sore eyes cannot     
endure its light8 ,must kings and judges
 be all corrupt1 or change their laws1  
and turn all men loose to do what they  
list1 because malefactors and licentious
 men would have it so8  ,direct4 ,,iii4 
,know ,god and holiness as they are to  

thee thyself2 and then thou wilt know   
them not only to be best for thee1 as   
the sun is to the world1 and as life and
 health are to thy body1 but to be thy  
only good and happiness2 and then thou  
canst not choose but love them4 ,thy    
prejudice and false conceits of ,god and
 holiness cause thy hatred4  ,direct4   
,,iv4 ,cast away thy cursed unbelief4   
,if thou believe not what the ,scripture
 saith of ,god and man1 and of the      
soul's immortality1 and the life to     
come1 thou wilt then hate all that is   
holy as a deceit1 and needless troubler 
of the world4 ,but if once thou believe 
well the word of ,god1 and the life     
everlasting1 thou wilt have another     
heart4  ,direct4 ,v4 ,away with thy     
beastly1 blinding sensuality4 ,while    
thou art a slave to thy flesh1 and      
lusts1 and appetite1 and its interest   
reigneth in thee1 thou canst not choose 
but hate that holiness which is against 
it1 and hate that ,god that forbiddeth  
it1 and tells thee that he will judge   

thee and damn thee for it if thou       
forsake it not3 this is the true cause  
of the hatred of ,god and godliness in  
the world4 ,god's laws condemn the very 
life and pleasure of the fleshly man4   
,godliness is unreconcilable to         
concupiscence and the carnal interest4  
,lay by thy fleshly mind and interest1  
or1 as sure as thou art a man1 thou wilt
 be judged and damned as an enemy to    
,god4 ,dost thou not feel that this is  
the cause of thy enmity1 that ,god      
putteth thee on unpleasing 7holy7       
courses1 and will not let thee please   
thy flesh1 but affrighteth thee with the
 threatenings of hell8#cch ,rom4 viii4  
#f-h1 ,for to be carnally minded is     
death2 but to be spiritually minded is  
life and peace3 because the carnal mind 
is enmity against ,god2 for it is not   
subject to the law of ,god1 neither     
indeed can be3 so then they that are in 
the flesh cannot please ,god4 ,ver4 #ac1
 ,if ye live after the flesh ye shall   
die4 ,it is hard for thee to kick       

against the pricks1 ,acts ix4 #e4 ,woe  
to him that striveth with his ,maker1   
,isa4 xlv4 #i4 ,read ,luke xix4 #bg4    
,direct4 ,,vi4 ,draw near and accustom  
thy soul to serious thoughts of ,god2   
for it is strangeness that maketh thee  
the more averse to him4 ,we have less   
pleasure in the company of strangers    
than of familiar acquaintance4          
,reconciliation must be made by coming  
nearer1 and not by keeping at a distance
 still4  ,direct4 ,,vii4 ,study well the
 wonderful love and mercy which he hath 
manifested to thy soul in the redemption
 wrought by ,jesus ,christ1 in the      
covenant of grace1 in all the patience  
he hath exercised towards thee1 and all 
his offers of mercy and salvation1      
entreating thee to turn and live4 ,canst
 thou remember what ,god hath done for  
thee all thy life1 and how patiently and
 mercifully he hath dealt with thee1 and
 yet canst thou hate him1 or thy heart  
be against him8  ,direct4 ,,viii4 ,judge
 not of ,god or holiness by the faults  

of any men that have seemed holy4 ,no   
more than you will censure the sun1     
because thieves rob by the light of it2 
or because some men are purblind4 ,god  
hateth sin in them and you1 wherever he 
findeth it4 ,judge of ,god and holiness 
by his proper nature and true effects1  
and by the holy ,scripture1 and not by  
the crimes of sinners which he          
condemneth1 who1 if they had been more  
holy1 had less offended4  ,direct4 ,,ix4
 ,come among the godly1 and try a holy  
life awhile1 and judge not of it or them
 that use it by the reports of the devil
 and wicked men4 ,malice will speak ill 
of ,god himself1 and of his holiest     
servants4 ,can worse be said1 than was  
said of ,christ himself1 and his        
apostles8 ,the devil was not ashamed to 
belie ,job to ,god's own face1 and tell 
,god that he was such a one1 as that a  
little trial to his flesh would turn him
 from his godliness4 ,but those that    
come near and try the ways and servants 
of ,god1 do find that the devil did     

belie them4  ,direct4 ,x4 ,remember thy 
near approaching end1 and how dreadful  
it will be to be found and judged among 
the malignant enemies of holiness4 ,and 
if the righteous be scarcely saved1     
where then shall the ungodly and the    
sinner appear8 #a ,pet4 iv4 #ah4 ,then  
what wouldst thou give to be one of     
those holy ones that now thou hatest8   
and to be judged as those that lived in 
that holiness which thy malignant heart 
could not abide8 ,then thou wilt wish   
that thou hadst lived and died as the   
righteous1 that thy latter end might    
have been like his4            ,tit4 #g4
 ,directions against sinful ,wrath or   
,anger4  ,as anger is against the love  
of our neighbour1 ,i shall speak of it  
afterwards3 as it is against the soul   
itself1 ,i shall speak of it in this    
place4 ,anger is the rising up of the   
heart in passionate displacency against 
an apprehended evil1 which would cross  
or hinder us of some desired good4 ,it  
is given us by ,god for good1 to stir us

 up to a vigorous resistance of those   
things1 which1 within us or without us1 
do oppose his glory or our salvation1 or
 our own or our neighbour's real good4  
,anger is good when it is thus used to  
its appointed end1 in a right manner and
 measure3 but it is sinful1 #a4 ,when it
 riseth up against ,god or any good1 as 
if it were evil to us3 as wicked men are
 angry at those that would convert and  
save them1 and that tell them of their  
sins1 and that hinder them from their   
desires4#cci #b4 ,when it disturbeth    
reason1 and hindereth our judging of    
things aright4 #c4 ,when it casteth us  
into any unseemly carriage1 or causeth  
or disposeth to any sinful words or     
actions3 when it inclineth us to wrong  
another by word or deed1 and to do as we
 would not be done by4 #d4 ,when it is  
mistaken1 and without just cause4 #e4   
,when it is greater in measure than the 
cause alloweth4 #f4 ,when it unfitteth  
us for our duty to ,god or man4 #g4     
,when it tendeth to the abatement of    

love and brotherly kindness1 and the    
hindering of any good which we should do
 for others3 much more when it breedeth 
malice1 and revenge1 and contentions1   
and unpeaceableness in societies1       
oppression of inferiors1 or dishonouring
 of superiors4#cdj #h4 ,when it stayeth 
too long1 and ceaseth not when its      
lawful work is done4 #i4 ,when it is    
selfish and carnal1 stirred up upon the 
account of some carnal interest1 and    
used but as a means to a selfish1       
carnal1 sinful end3 as to be angry with 
men only for crossing your pride1 or    
profit1 or sports1 or any other fleshly 
will4 ,in all these it is sinful4       
,directions ,meditative against sinful  
,anger4  ,direct4 ,i4 ,remember that    
immoderate anger is an injury to        
humanity1 and a rebel against the       
government of reason4 ,it is without    
reason and against reason2 whereas in   
man all passions should be obedient to  
reason4 ,it is the misery of madness1   
and the crime of drunkenness1 to be the 

suppressing and dethroning of our       
reason2 and sinful anger is a short     
madness or drunkenness4 ,remember that  
thou art a man1 and scorn to subject    
thyself to a bestial fury4  ,direct4    
,,ii4 ,it is also against the government
 of ,god3 for ,god governeth the        
rational powers first1 and the inferior 
by them4 ,if you destroy the king's     
officers and judges1 you oppose the     
government of the king4 ,is a man in    
passion fit to obey the commands of     
,god1 that hath silenced his reason8    
,direct4 ,,iii4 ,sinful passion is a    
pain and malady of the mind4 ,and will  
you love or cherish your disease or     
pain8 ,do you not feel yourselves in    
pain and diseased while it is upon you8 
,i do not think you would take all the  
world to live continually in that case  
yourselves4 ,if you should be still so1 
what were you good for1 or what could   
you enjoy1 or what comfort would your   
lives be to you8 ,why1 if a long pain be
 so bad1 a short one is not lovely4     

,keep not wilfully so troublesome a     
malady in your mind4  ,direct4 ,,iv4    
,observe also what an enemy it is to the
 body itself4 ,it inflameth the blood1  
and stirreth up diseases1 and breedeth  
such a bitter displeasedness in the     
mind1 as tends to consume the strength  
of nature1 and hath cast many into      
acute1 and many into chronical          
sicknesses1 which have proved their     
death4 ,and how uncomfortable a kind of 
death is this6  ,direct4 ,v4 ,observe   
how unlovely and unpleasing it rendereth
 you to beholders2 deforming the        
countenance1 and taking away the amiable
 sweetness of it1 which appeareth in a  
calm and loving temper4 ,if you should  
be always so1 would any body love you8  
,or would they not go out of your way1  
7if not lay hands on you17 as they do by
 any thing that is wild or mad8 ,you    
would scarce desire to have your picture
 drawn in your fury1 till the frowning  
wrinkles and inflamed blood are returned
 to their places1 and have left your    

visage to its natural comeliness4 ,love 
not that which maketh you so unlovely to
 all others4  ,direct4 ,,vi4 ,you should
 love it the worse because it is a      
hurting passion1 and an enemy to love   
and to another's good4 ,you are never   
angry but it inclineth you to hurt those
 that angered you1 if not all others    
that stand in your way3 it putteth      
hurting thoughts into your mind1 and    
hurting words into your mouths1 and     
inclineth you to strike or do some      
mischief3 and no men love a hurtful     
creature4 ,avoid therefore so           
mischievous a passion4  ,direct4 ,,vii4 
,nay1 mark the tendency of it1 and you  
will find that if it should not be      
stopped it would tend to the very ruin  
of your brother1 and end in his blood   
and your own damnation4 ,how many       
thousands hath anger murdered or undone6
 ,it hath caused wars1 and filled the   
world with blood and cruelty6 ,and      
should your hearts give such a fury     
entertainment8  ,direct4 ,,viii4        

,consider how much other sin immoderate 
anger doth incline men to4#cda ,it is   
the great crime of drunkenness1 that a  
man having not the government of        
himself1 is made liable by it to any    
wickedness3 and so it is with immoderate
 anger4 ,how many oaths and curses doth 
it cause every day6 ,how many rash and  
sinful actions6 ,what villany hath not  
anger done6 ,it hath slandered1 railed1 
reproached1 falsely accused1 and injured
 many a thousand4 ,it hath murdered and 
ruined families1 cities1 and states4 ,it
 hath made parents kill their children1 
and children dishonour their parents4   
,it hath made kings oppress and murder  
their subjects1 and subjects rebel and  
murder kings4 ,what a world of sin is   
committed by sinful anger throughout all
 the world6 ,how endless would it be to 
give you instances6 ,david himself was  
once drawn by it to purpose the         
murdering of all the family of ,nabal4  
,its effects should make it odious to   
us4  ,direct4 ,,ix4 ,and it is much the 

worse in that it suffereth not a man to 
sin alone1 but stirreth up others to do 
the like4 ,wrath kindleth wrath1 as fire
 kindleth fire4 ,it is two to one but   
when you are angry you will make others 
angry1 or discontented1 or troubled by  
your words or deeds4 ,and you have not  
the power of moderating them in it1 when
 you have done4 ,you know not what sin  
it may draw them to4 ,it is the devil's 
bellows to kindle men's corruptions2 and
 sets hearts1 and families1 and kingdoms
 in a flame4  ,direct4 ,x4 ,observe how 
unfit it maketh you for any holy duty2  
for prayer1 or meditation1 or any       
communion with ,god4 ,and that should be
 very unwelcome to a gracious soul1     
which maketh it unfit to speak to ,god1 
or to be employed in his worship4 ,if   
you should go to prayer or other        
worship1 in your bedlam passion1 may not
 ,god say1 as the king of ,gath did of  
,david1 ,have ,i need of mad-men8 ,yea1 
it unfitteth all the family1 or church1 
or society where it cometh1 for the     

worship of ,god4 ,is the family fit for 
prayer1 when wrath hath muddied and     
disturbed their minds8 ,yea1 it divideth
 christians and churches1 and causeth   
confusion and every evil work1 ,james   
iii4 #ae1 #af4  ,direct4 ,,xi4 ,it is a 
great dishonour to the grace of ,god1   
that a servant of his should show the   
world that grace is of no more force and
 efficacy1 that it cannot rule a raging 
passion1 nor so much as keep a christian
 sober3 that it possesseth the soul with
 no more patience1 nor fear of ,god1 nor
 government over itself4 ,o wrong not   
,god thus by the dishonouring of his    
grace and ,spirit4  ,direct4 ,,xii4 ,it 
is a sin against conscience1 still      
repented of and disowned by almost all  
when they come to themselves again1 and 
a mere preparation for after sorrow4    
,that therefore which we foreknow we    
must repent of afterwards1 should be    
prevented and avoided by men that choose
 not shame and sorrow4  ,object4 ,i4    
,but 7you will say7 ,i am of a hasty1   

choleric nature1 and cannot help it4    
,answ4 ,that may strongly dispose you to
 anger1 but cannot necessitate you to   
any thing that is sinful3 reason and    
will may yet command and master passion1
 if they do their office4 ,and when you 
know your disease and danger1 you must  
watch the more4  ,object4 ,,ii4 ,but the
 provocation was so great1 it would have
 angered any one2 who could choose8     
,answ4 ,it is your weakness that makes  
you think that any thing can be great   
enough to discharge a man's reason1 and 
allow him to break the laws of ,god4    
,that would have been small or nothing  
to a prepared mind1 which you call so   
great4 ,you should rather say1 ,god's   
majesty and dreadfulness are so great1  
that ,i durst not offend him for any    
provocation4 ,hath not ,god given you   
greater cause to obey1 than man can give
 you to sin8  ,object4 ,,iii4 ,but it is
 so sudden that ,i have no time of      
deliberation to prevent it4  ,answ4     
,have you not reason still about you8   

,and should it not be as ready to rule1 
as passion to rebel8 ,stop passion at   
first1 and take time of deliberation4   
,object4 ,,iv4 ,but it is but short1 and
 ,i am sorry for it when ,i have done4  
,answ4 ,but if it be evil1 the shortest 
is a sin1 and to be avoided3 and when   
you know beforehand that you must be    
sorry after1 why will you breed your own
 sorrow8  ,object4 ,v4 ,but there are   
none that will not be angry sometimes2  
no1 not the best of you all4  ,answ4    
,the sin is never the better because    
many commit it4 ,and yet1 if you live   
not where grace is a stranger1 you may  
see that there are many that will not be
 angry easily1 frequently1 furiously1   
nor misbehave themselves in their anger1
 by railing1 or cursing1 or swearing1 or
 ill language1 or doing wrong to any4   
,object4 ,,vi4 ,doth not the apostle    
say1 ,be angry and sin not3 let not the 
sun go down upon your wrath1 ,eph4 iv4  
#bf4 ,my wrath is down before the sun2  
therefore ,i sin not4  ,answ4 ,the      

apostle never said that anger is never  
sinful1 but when it lasteth after       
sun-setting4 ,but entertain no sinful   
anger at all2 but if you do1 yet quickly
 quench it1 and continue not in it4 ,be 
not angry without or beyond cause3 and  
when you are1 yet sin not by            
uncharitableness1 or any evil words or  
deeds1 in your anger2 nor continue under
 the justest displeasure1 but hasten to 
be reconciled and to forgive4  ,these   
reasons improved may rule your anger4   
,directions practical against sinful    
,anger4  ,direct4 ,i4 ,the principal    
help against sinful anger is1 in the    
right habituating of the soul1 that you 
live as under the government of ,god1   
with the sense of his authority still   
upon your hearts1 and in the sense of   
that mercy that hath forgiven you1 and  
forbeareth you1 and under the power of  
his healing and assisting grace1 and in 
the life of charity to ,god and man4    
,such a heart is continually fortified1 
and carrieth its preservatives within   

itself1 as a wrathful man carrieth his  
incentives still within him3 there is   
the main cause of wrath or meekness4    
,direct4 ,,ii4 ,be sure that you keep a 
humbled soul1 that over-valueth not     
itself2 for humility is patient and     
aggravateth not injuries3 but a proud   
man takes all things as heinous or      
intolerable that are said or done       
against him4 ,he that thinks meanly of  
himself1 thinks meanly of all that is   
said or done against himself4 ,but he   
that magnifieth himself1 doth magnify   
his provocations4 ,pride is a most      
impatient sin3 there is no pleasing a   
proud person1 without a great deal of   
wit1 and care1 and diligence4 ,you must 
come about them as you do about straw or
 gunpowder with a candle4 ,prov4 xiii4  
#aj1 ,only by pride cometh contention4  
,prov4 xxviii4 #be1 ,he that is of a    
proud heart stirreth up strife4 ,prov4  
xxi4 #bd1 ,proud and haughty scorner is 
his name1 who dealeth in proud wrath4   
,psal4 xxxi4 #ah1 ,let the lying lips be

 put to silence1 which speak grievous   
things proudly and contemptuously       
against the righteous4 ,humility1 and   
meekness1 and patience live and die     
together4  ,direct4 ,,iii4 ,take heed of
 a worldly1 covetous mind2 for that     
setteth so much by earthly things1 that 
every loss1 or cross1 or injury will be 
able to disquiet him1 and inflame his   
passion4 ,neither neighbour1 nor child1 
nor servant can please a covetous man2  
every little trespass1 or crossing his  
commodity1 toucheth him to the quick1   
and maketh him impatient4  ,direct4     
,,iv4 ,stop your passion in the         
beginning1 before it go too far4 ,it is 
easiest moderated at first4 ,watch      
against the first stirrings of your     
wrath1 and presently command it down3   
reason and will can do much if you will 
but use them according to their power4  
,a spark is sooner quenched than a      
flame2 and this serpent is easiliest    
crushed in the spawn4  ,direct4 ,v4     
,command your tongue1 and hand1 and     

countenance1 if you cannot presently    
quiet or command your passion4 ,and so  
you will avoid the greatest of the sin1 
and the passion itself will quickly be  
stifled for want of vent4 ,you cannot   
say that it is not in your power to hold
 your tongue or hands if you will4 ,do  
not only avoid that swearing and cursing
 which are the marks of the profane1 but
 avoid many words till you are fitter to
 use them1 and avoid expostulations1 and
 contending1 and bitter1 opprobrious1   
cutting speeches1 which tend to stir up 
the wrath of others4 ,and use a mild and
 gentle speech1 which savoureth of love1
 and tendeth to assuage the heat that is
 kindled4 ,prov4 xv4 #a1 ,a soft answer 
turneth away wrath3 but grievous words  
stir up anger4 ,and that which          
mollifieth and appeaseth another1 will  
much conduce to the appeasing of        
yourselves4  ,direct4 ,,vi4 ,at least   
command yourself into quietness till    
reason be heard speak1 and while you    
deliberate4 ,be not so hasty as not to  

think what you say or do4 ,a little     
delay will abate the fury1 and give     
reason time to do its office4 ,prov4    
xxv4 #ae1 ,by long forbearing is a      
prince persuaded1 and a soft answer     
breaketh the bone4 ,patience will lenify
 another's wrath2 and if you use it but 
so long1 as a little to stay yourselves1
 till reason be awake1 it will lenify   
your own4 ,and he is a fury1 and not a  
man1 that cannot stop while he          
considereth4  ,direct4 ,,vii4 ,if you   
cannot easilier quiet or restrain       
yourselves1 go away from the place and  
company4 ,and then you will not be      
heated by contending words1 nor         
exasperate others by your contending4   
,when you are alone the fire will       
assuage4 ,prov4 xiv4 #g1 ,go away from  
the presence of a foolish man when thou 
perceivest not in him the lips of       
knowledge4 ,you will not stand still and
 stir in a wasp's nest when you have    
enraged them4  ,direct4 ,,viii4 ,yea1   
ordinarily avoid much talk1 or disputes1

 or business with angry men1 as far as  
you can without avoiding your duty3 and 
avoid all other occasions and           
temptations to the sin4 ,a man that is  
in danger of a fever1 must avoid that   
which kindleth it4 ,come not among the  
infected1 if you fear the plague2 stand 
not in the sun1 if you are too hot      
already4 ,keep as far as you can from   
that which most provoketh you4#cdb      
,direct4 ,,ix4 ,meditate not on injuries
 or provoking things when you are alone2
 suffer not your thoughts to feed upon  
them4 ,else you will be devils to       
yourselves1 and tempt yourselves when   
you have none else to tempt you2 and    
will make your solitude as provoking as 
if you were in company2 and you will be 
angering yourselves by your own         
imaginations4  ,direct4 ,x4 ,keep upon  
your minds the lively thoughts of the   
exemplary meekness and patience of      
,jesus ,christ2 who calleth you to learn
 of him to be meek and lowly1 ,matt4 xi4
 #bi4 ,who being reviled1 reviled not   

again1 when he suffered he threatened   
not2 leaving us an example that we      
should follow his steps1 #a ,pet4 ii4   
#ba1 #bc4 ,who hath pronounced a special
 blessing on the meek1 that they shall  
inherit the earth1 ,matt4 v4 #e4        
,direct4 ,,xi4 ,live as in ,god's       
presence2 and when your passions grow   
bold repress them with the reverend name
 of ,god1 and bid them remember that    
,god and his holy angels see you4       
,direct4 ,,xii4 ,look on others in their
 passion1 and see how unlovely they make
 themselves1 with frowning countenances1
 and flaming eyes1 and threatening1     
devouring looks1 and hurtful            
inclinations2 and think with yourselves1
 whether these are your most desirable  
patterns4  ,direct4 ,,xiii4 ,without any
 delay confess the sin to those that    
stand by 7if easier means will not      
repress it72 and presently take the     
shame to yourselves1 and shame the sin  
and honour ,god4 ,this means is in your 
power if you will2 and it will be an    

excellent1 effectual means4 ,say to     
those that you are angry with1 ,i find a
 sinful anger kindling in me1 and ,i    
begin to forget ,god's presence and my  
duty1 and am tempted to speak provoking 
words to you1 which ,i know ,god hath   
forbidden me to do4 ,such a present     
opening of your temptation will break   
the force of it2 and such a speedy      
confession will stop the fire that it go
 no further2 for it will be an          
engagement upon you in point of honour1 
even the reputation of your wit and     
honesty1 which will both suffer by it1  
if you go on in the sin just when you   
have thus opened it by confession4 ,i   
know there is prudence to be used in    
this1 that you do it not so as may make 
you ridiculous1 or harden others in     
their sinful provocations4 ,but with    
prudence and due caution it is an       
excellent remedy1 which you can use if  
you are not unwilling4  ,direct4 ,,xiv4 
,if you have let your passion break out 
to the offence or wrong of any1 by word 

or deed1 freely and speedily confess it 
to them1 and ask them forgiveness1 and  
warn them to take heed of the like sin  
by your example4 ,this will do much to  
clear your consciences1 to preserve your
 brother1 to cure the hurt1 and to      
engage you against the sin hereafter3 if
 you are so proud that you will not do  
this1 say no more you cannot help it1   
but that you will not4 ,a good heart    
will not think this too dear a remedy   
against any sin4  ,direct4 ,,xv4 ,go    
presently 7in the manner that the place 
alloweth you7 to prayer to ,god for     
pardon and grace against the sin4 ,sin  
will not endure prayer and ,god's       
presence4 ,tell him how apt your peevish
 hearts are to be kindled into sinful   
wrath1 and entreat him to help you by   
his sufficient grace1 and engage ,christ
 in the cause1 who is your ,head and    
,advocate2 and then your souls will grow
 obedient and calm4 ,even as ,paul1 #b  
,cor4 xii4 #g-i1 when he had the prick  
in the flesh1 prayed thrice1 7as ,christ

 did in his agony17 so you must pray1   
and pray again and again1 till you find 
,god's grace sufficient for you4        
,direct4 ,,xvi4 ,covenant with some     
faithful friend that is with you to     
watch over you and rebuke your passions 
as soon as they begin to appear2 and    
promise them to take it thankfully and  
in good part2 and perform that promise1 
that you discourage them not4 ,either   
you are so far weary of your sin and    
willing to be rid of it1 as to be       
willing to do what you can against it1  
or you are not3 if you are1 you can do  
this much if you please3 if you are not1
 pretend not to repent1 and to be       
willing to be delivered from your sin   
upon any lawful terms1 when it is not   
so4 ,remember still1 the mischievous    
effects of it do make it to be no       
contemptible sin4 ,eccl4 vii4 #i1 ,be   
not hasty in thy spirit to be angry1 for
 anger resteth in the bosom of fools4   
,prov4 xvi4 #cb1 ,he that is slow to    
anger is better than the mighty2 and he 

that ruleth his spirit1 than he that    
taketh a city4 ,prov4 xv4 #ah1 ,a       
wrathful man stirreth up strife1 but he 
that is slow to anger appeaseth strife4 
,prov4 xix4 #aa1 ,the discretion of a   
man deferreth his anger1 and it is his  
glory to pass over a transgression4     
,tit4 #h4 ,directions against sinful    
,fear4  ,the chief of my advice         
concerning this sin1 ,i have given you  
before1 chap4 iii4 direct4 xii4 ,yet    
somewhat ,i shall here add4 ,fear is a  
necessary passion in man1 which is      
planted in nature for the restraining of
 us from sin1 and driving us on to duty1
 and preventing misery4 ,it is either   
,god1 or devils1 or men1 or inferior    
creatures1 or ourselves1 that we fear4  
,god must be feared as he is ,god2 as he
 is great1 and holy1 and just1 and true2
 as our ,lord1 and ,king1 and ,judge1   
and ,father2 and the fear of him is the 
beginning of wisdom4 ,devils must be    
feared only as subordinate to ,god1 as  
the executioners of his wrath2 and so   

must men1 and beasts1 and fire1 and     
water1 and other creatures be feared1   
and no otherwise4 ,we must so discern   
and fear a danger as to avoid it4       
,ourselves we are less apt to fear1     
because we know that we love ourselves4 
,but there is no creature that we have  
so much cause to fear1 as our folly1    
weakness1 and wilfulness in sin4  ,fear 
is sinful1 #a4 ,when it proceedeth from 
unbelief1 or a distrust of ,god4 #b4    
,when it ascribeth more to the creature 
than is its due3 as when we fear devils 
or men1 as great1 or bad1 or as our     
enemies1 without due respect to their   
dependence upon the will of ,god3 when  
we fear a chained creature1 as if he    
were unchained4 #c4 ,when we fear ,god  
upon mistake or error1 or fear that in  
him which is not in him1 or is not to be
 feared4 ,as when we fear lest he will  
break his promise2 lest he will condemn 
the keepers of his covenant2 lest he    
will not forgive the penitent that hate 
their sin2 lest he will despise the     

contrite2 lest he will not hear the     
prayers of the humble1 faithful soul2   
lest he will fail them1 and forsake     
them2 lest he will not cause all things 
to work together for their good2 lest he
 will forsake his church2 lest ,christ  
will not come again2 lest our bodies    
shall not be raised2 lest there be no   
life of glory for the just1 or no       
immortality of souls3 all such fears as 
these are sinful4 #d4 ,when our fear is 
so immoderate in degree1 as to distract 
us1 or hinder us from faith and prayer1 
and make us melancholy3 or when it      
hindereth love1 and praise1 and thanks1 
and necessary joy2 and tendeth not to   
drive us to ,god1 and to the use of     
means to avoid the danger1 but to drive 
us from ,god1 and kill our hope1 and    
make us sit down in despair4            
,directions against sinful ,fear of     
,god4  ,direct4 ,i4 ,know ,god in his   
goodness1 mercifulness1 and truth1 and  
it will banish sinful fears of him3 for 
they proceed from the ignorance or      

unbelief of some of these2 or not       
considering and applying them to the    
cause that is before you4 ,psal4 ix4    
#aj1 ,they that know thy name1 will put 
their trust in thee4  ,direct4 ,,ii4    
,know ,god in ,jesus ,christ the        
,mediator1 and come to him by him4 ,and 
then you may have access with boldness  
and confidence1 ,eph4 iii4 #ab4 ,we have
 boldness to enter into the holiest by  
his blood1 by the new and living way    
which he hath consecrated us1 through   
the veil1 that is to say1 for his flesh4
 ,and having an ,high ,priest over the  
house of ,god1 let us draw near with a  
true heart in full assurance of faith1  
,heb4 x4 #ai-bb4 ,the sight of ,christ  
by faith should banish immoderate fear4 
,matt4 xiv4 #bg1 ,be of good cheer1 it  
is ,i1 be not afraid4  ,direct4 ,,iii4  
,understand the tenor of the gospel1 and
 the freeness of the covenant of grace1 
and then you will there find abundant   
encouragement against the matter of     
inordinate fears4  ,direct4 ,,iv4       

,employ yourselves as much as possible  
in love and praise3 for love expelleth  
tormenting fear2 there is no fear in    
love1 #a ,john iv4 #ah4  ,direct4 ,v4   
,remember ,god's particular mercies to  
yourselves3 for those will persuade you 
that he will use you kindly1 when you   
find that he hath done so already4 ,as  
when ,manoah said1 ,we shall surely die 
because we have seen ,god2 his wife     
answered1 ,if the ,lord were pleased to 
kill us1 he would not have received an  
offering at our hands1 neither would he 
have showed us all these things1 ,judg4 
xiii4 #bb1 #bc4  ,direct4 ,,vi4 ,labour 
to clear up your title to the promises  
and special interest in ,christ4        
,otherwise the doubts of that will be   
still feeding and justifying your fears4
  ,direct4 ,,vii4 ,consider what a      
horrible injury it is to ,god1 to think 
of him as you do of the devil1 as an    
enemy to humble1 willing souls1 and a   
destroyer of them1 and an adversary to  
them that diligently seek him2 of whom  

he is a lover and rewarder1 ,heb4 xi4   
#f4 ,and so to think of ,god as evil1   
and fear him upon such misapprehensions4
  ,direct4 ,,viii4 ,observe the         
sinfulness of your fear in the effects2 
how it driveth you from ,god1 and       
hindereth faith1 and love1 and          
thankfulness1 and discourageth you from 
prayer1 and sacraments1 and all duty4   
,and therefore it must needs be pleasing
 to the devil1 and displeasing to ,god1 
and no way to be pleaded for or         
justified4  ,direct4 ,,ix4 ,mark how you
 contradict the endeavours of ,god1 in  
his word1 and by his ministers4 ,do you 
find ,god driving any from him1 and     
frighting away souls that would fain be 
his8 ,or doth he not prepare the way    
himself1 and reconcile the world to     
himself in ,christ1 and then send his   
ambassadors in his name and stead to    
beseech them to be reconciled unto ,god1
 and to tell them that all things are   
ready1 and compel them to come in4#cdc  
,direct4 ,x4 ,consider how thou wrongest

 others1 and keepest them from coming   
home to ,god4 ,when they see thee       
terrified in a way of piety1 they will  
fly from it as if some enemies or       
robbers were in the way4 ,if you tread  
fearfully1 others will fear there is    
some quicksand4 ,if you tremble when you
 enter the ship with ,christ1 others    
will think he is an unfaithful pilot1 or
 that it is a leaking vessel4 ,your fear
 discourageth them4  ,direct4 ,,xi4     
,remember how remediless1 as to comfort1
 you leave yourselves1 while you        
inordinately fear him1 who alone must   
comfort you against all your other      
fears4 ,if you fear your remedy1 what   
shall cure the fear of your disease8 ,if
 you fear your meat1 what shall cure    
your fear of hunger8 ,if you fear him   
that is most good and faithful1 and the 
friend of every upright soul1 what shall
 ease you of your fear of the wicked and
 the enemies of holy souls8 ,if you fear
 your ,father1 who shall comfort you    
against your foes8 ,you cast away all   

peace1 when you make ,god your terror4  
,direct4 ,,xii4 ,yet take heed lest     
under this pretence you cast away the   
necessary fear of ,god2 even such as    
belongeth to men in your condition1 to  
drive them out of their sin and security
 unto ,christ1 and such as the truth of 
his threatenings require4 ,for a        
senseless presumption and contempt of   
,god1 are a sin of a far greater danger4
                ,directions against     
sinful ,fear of the ,devil4  ,direct4   
,i4 ,remember that the devil is chained 
up1 and wholly at the will and beck of  
,god4 ,he could not touch ,job1 nor an  
ox1 nor an ass of his1 till he had      
permission from ,god1 ,job i4 ,he cannot
 appear to thee nor hurt thee unless    
,god give him leave4  ,direct4 ,,ii4    
,labour therefore to make sure of the   
love of ,god1 and then thou art safe2   
then thou hast ,god1 his love and       
promise1 always to set against the      
devil4  ,direct4 ,,iii4 ,remember that  
,christ hath conquered the devil in his 

temptations1 on the cross1 by his       
resurrection and ascension4 ,he         
destroyed through death him that had the
 power of death1 even the devil1 that he
 might deliver them who through fear of 
death were all their lifetime subject to
 bondage1 ,heb4 ii4 #ad1 #ae4 ,the      
prince of this world is conquered and   
cast out by him1 and wilt thou fear a   
conquered foe8  ,direct4 ,,iv4 ,remember
 that thou art already delivered from   
his power and dominion1 if thou be      
renewed by the ,spirit of ,god4 ,and    
therefore let his own be afraid of him1 
that are under his power1 and not the   
free-men and redeemed ones of ,christ4  
,god hath delivered thee in the day that
 he converted thee1 from a thousandfold 
greater calamity than the seeing of the 
devil would be2 and having been saved   
from his greatest malice1 you should not
 over-fear the less4  ,direct4 ,v4      
,remember what an injury it is to ,god1 
and to ,christ that conquered him1 to   
fear the devil1 while ,god is your      

protector 7any otherwise than as the    
instrument of ,god's displeasure73 it   
seemeth as much as to say1 ,i fear lest 
the devil be too hard for ,god2 or lest 
,god cannot deliver me from him4        
,direct4 ,,vi4 ,remember how you honour 
the devil by fearing him1 and pleasure  
him by thus honouring him4 ,and will you
 not abhor to honour and please such an 
enemy of ,god and you8 ,this is it that 
he would have2 to be feared instead of  
,god3 he glorieth in it as part of his  
dominion3 as tyrants rejoice to see men 
fear them1 as those that can destroy    
them when they will1 so the devil       
triumpheth in your fears as his honour4 
,when ,god reprehendeth the idolatry of 
the ,israelites1 it is as they feared   
their idols of wood and stone4 ,to fear 
them1 showed that they took them for    
their gods1 #b ,kings xvii4 #ch1 #ci2   
,dan4 vi4 #bf4  ,direct4 ,,vii4         
,consider that it is a folly to be      
inordinately fearful of that which never
 did befall thee1 and never befalleth   

one of many hundred thousand men3 ,i    
mean any terrible appearance of the     
devil4 ,thou never sawest him2 nor      
hearest credibly of but very few in an  
age that see him 7besides witches74     
,this fear therefore is irrational1 the 
danger being utterly improbable4        
,direct4 ,,viii4 ,consider that if the  
devil should appear to thee1 yea1 and   
carry thee to the top of a mountain1 or 
the pinnacle of the temple1 and talk to 
thee with blasphemous temptations1 it   
would be no other than what thy ,lord   
himself submitted to2 who was still the 
dearly beloved of the ,father1 ,matt4   
iv4 ,one sin is more terrible than this4
  ,direct4 ,,ix4 ,remember that if ,god 
should permit him to appear to thee1 it 
might turn to thy very great advantage2 
by killing all thy unbelief1 or doubts1 
of angels1 and spirits1 and the unseen  
world4 ,it would sensibly prove to thee 
that there is indeed an unhappy race of 
spirits1 who envy man and seek his ruin2
 and so would more convince thee of the 

evil of sin1 the danger of souls1 the   
need of godliness1 and the truth of     
christianity4 ,and it is like this is   
one cause why the devil no more         
appeareth in the world1 not only because
 it is contrary to the ordinary         
government of ,god1 who will have us    
live by faith and not by sight2 but also
 because the devil knoweth how much it  
would do to destroy his kingdom1 by     
destroying infidelity1 atheism1 and     
security1 and awakening men to faith1   
and fear1 and godliness4 ,the fowler or 
the angler must not come in sight1 lest 
he spoil his game by frighting it away4 
,direct4 ,x4 ,if it be the spiritual    
temptations and molestations only of    
,satan which you fear1 remember that you
 have more cause to fear yourselves1 for
 he can but tempt you2 and if you do not
 more against yourselves1 than all the  
devils in hell can do1 you will never   
perish4 ,and if you are willing to      
accept and yield to ,christ1 you need   
not inordinately fear either ,satan or  

yourselves4 ,for it is in the name and  
strength of ,christ1 and under his      
conduct and protection1 that you are to 
begin and finish your warfare4 ,and the 
,spirit that is in us1 is greater and   
stronger than the spirit that is in the 
world1 and that molesteth us1 #a ,john  
iv4 #d4 ,and the ,father that giveth us 
to ,christ is greater than all1 and none
 can pluck us out of his hands1 ,john x4
 #bi4 ,and the ,god of peace will tread 
down ,satan under our feet1 ,rom4 xvi4  
#bj4 ,if it were in his power he would  
molest us daily1 and we had never       
escaped so far as we have done3 our     
daily experience telleth us that we have
 a ,protector4          ,directions     
against the sinful ,fear of ,men1 and   
sufferings                              
by them4  ,direct4 ,i4 ,bottom thy soul 
and hopes on ,christ1 and lay up thy    
treasure in heaven2 be not a worldling  
that liveth in hope of happiness in the 
creature2 and then thou art so far above
 the fear of men1 as knowing that thy   

treasure is above their reach1 and thy  
foundation and fortress safe from their 
assaults4#cdd ,it is a base1            
hypocritical1 worldly heart that maketh 
you immoderately afraid of men6 ,are you
 afraid lest they should storm and      
plunder heaven8 or lest they cast you   
into hell8 or lest they turn ,god       
against you8 or lest they bribe or      
overawe your ,judge8 ,no1 no6 these are 
none of your fears6 ,no2 you are not so 
much as afraid lest they hinder one of  
your prayers from prevailing with ,god2 
nor lest their prison walls and chains  
should keep out ,god and his ,spirit    
from you1 and force you from your       
communion with him6 ,you are not afraid 
lest they forcibly rob you of one degree
 of grace1 or heavenly-mindedness1 or   
hopes of the life to come6 7,if it be   
lest they hinder you from these by      
tempting or affrighting you into sin1   
7which is all the hurt they can do your 
souls17 then you are the more engaged to
 cast away the fears of their hurting   

your bodies1 because that is their very 
temptation to hurt your souls47 ,no2 it 
is their hurting of your flesh1 the     
diminishing your estates1 the depriving 
you of your liberty or worldly          
accommodations1 or of your lives1 which 
is the thing you fear4 ,and doth not    
this show how much your hearts are yet  
on earth8 and how much unmortified      
worldliness and fleshliness is still    
within you8 and how much yet your hearts
 are false to ,god and heaven8 ,oh how  
the discovery should humble you6 to find
 that you are yet no more dead to the   
things of the world1 and that the cross 
of ,christ hath yet no more crucified it
 to you6 to find that yet the fleshly   
interest is so powerful in you1 and the 
interest of ,christ and heaven is so    
low6 that ,god seemeth not enough for   
you1 and that you cannot take heaven    
alone for your portion1 but are so much 
afraid of losing earth6 ,o presently    
search into the bottom of this          
corruption in your hearts1 and lament   

your worldliness and hypocrisy1 and work
 it out1 and set your hearts and hopes  
above1 and be content with ,god and     
heaven alone1 and then this inordinate  
fear of man will have nothing left to   
work upon4  ,direct4 ,,ii4 ,set ,god    
against man1 and his wisdom against     
their policy1 and his love and mercy    
against their malice and cruelty1 and   
his power against their impotency1 and  
his truth1 and omniscience1 and         
righteousness against their slanders and
 lies1 and his promises against their   
threatenings2 and then if yet thou art  
inordinately afraid of man1 thou must   
confess that in that measure thou       
believest not in ,god4 ,if ,god be not  
wise enough1 and good enough1 and just  
enough1 and powerful enough to save     
thee1 so far as it is best for thee to  
be saved1 then he is not ,god3 away with
 atheism1 and then fear not man4        
,direct4 ,,iii4 ,remember what man is   
that thou art afraid of4 ,he is a bubble
 raised by ,providence1 to toss about   

the world1 and for ,god to honour       
himself by or upon4 ,he is the mere     
product of his ,maker's will3 his breath
 is in his nostrils6 he is hastening to 
his dust1 and in that day his worldly   
hopes and thoughts do perish with him4  
,he is a worm that ,god can in one      
moment tread into the earth and hell4   
,he is a dream1 a shadow1 a dry leaf or 
a little chaff1 that is blown awhile    
about the world4#cde ,he is just ready1 
in the height of his pride and fury1 to 
drop into the grave2 and that same man1 
or all those men1 whom now thou fearest1
 shall one of these days most certainly 
lie rotting in the dust1 and be hid in  
darkness1 lest their ugly sight and     
stink be an annoyance to the living4    
,where now are all the proud ones that  
made such a bustle in the world but     
awhile ago8 ,in one age they look big1  
and boast of their power1 and rebel1 and
 usurp authority1 and are mad to be     
great and rulers in the world1 or       
persecute the ministers and people of   

the ,lord2 and in the next 7or in the   
same7 they are viler than the dirt2     
their carcasses are buried1 or their    
bones scattered abroad1 and made the    
horror and wonder of beholders4 ,and is 
this a creature to be feared above ,god1
 or against ,god8 ,see ,isa4 li4 #g1    
,hearken to me1 ye that know            
righteousness1 the people in whose heart
 is my law2 fear ye not the reproach of 
men1 neither be ye afraid of their      
revilings4 ,for the moth shall eat them 
up like a garment1 and the worm shall   
eat them like wool3 but my righteousness
 shall be for ever1 and my salvation    
from generation to generation4 ,isa4 ii4
 #bb1 ,cease ye from man whose breath is
 in his nostrils1 for wherein is he to  
be accounted of8 ,psal4 cxlvi4 #c1 #d1  
,put not your trust in princes1 nor in  
the son of man1 in whom there is no     
help3 his breath goeth forth1 he        
returneth to his earth2 in that very day
 his thoughts perish4 ,when ,herod was  
magnified as a god1 he could not save   

himself from being devoured alive by    
worms4 ,when ,pharaoh was in his pride  
and glory1 he could not save his people 
from frogs1 and flies1 and lice4 ,saith 
,god to ,sennacherib1 ,the virgin1 the  
daughter of ,zion1 hath despised thee1  
and laughed thee to scorn1--and hath    
shaken her head at thee3 whom hast thou 
reproached and blasphemed1 and against  
whom hast thou exalted thy voice and    
lifted thine eyes on high8 ,oh what a   
worm is man that you are so afraid of6  
,direct4 ,,iv4 ,remember that men as    
well as devils are chained1 and         
dependent upon ,god1 and have no power  
but what he giveth them1 and can do     
nothing but by his permission4 ,and if  
,god will have it done1 thou hast his   
promise that it shall work unto thy     
good1 ,rom4 viii4 #bh4 ,and are you     
afraid lest ,god should do you good by  
them8 ,if you see the knife or lancet in
 an enemy's hand only1 you might fear   
it2 but if you see it in the surgeon's  
or in a father's hand1 though nature    

will a little shrink1 yet reason will   
forbid you to make any great matter of  
it1 or inordinately to fear4 ,what if   
,god will permit ,joseph's brethren to  
bind him1 and sell him to the           
,amalekites2 and his master's wife to   
cause him to be imprisoned8 ,is he not  
to be trusted in all this1 that he will 
turn it to his good8 ,what if he will   
permit ,shimei to curse ,david2 or the  
king to cast ,daniel into the lions'    
den2 or the three confessors into the   
furnace of fire8 ,do you believe that   
your ,father's will is the disposer of  
all8 and yet are you afraid of man8 ,our
 ,lord told ,pilate when he boasted of  
his power to take away his life or save 
it1 ,thou couldst have no power at all  
against me1 except it were given thee   
from above1 ,john xix4 #aa4cdf          
,sidenote3 ,obj4 ,we fear them only as  
,god's instruments4 ,answered4  ,i know 
you will say that it is only as ,god's  
instruments that you fear them1 and that
 if you were certain of his favour1 and 

were not first afraid of his wrath1 you 
should not fear the wrath of men4 ,answ4
 ,by this you may see then what it is to
 be disobedient1 and to cherish your    
fears of ,god's displeasure1 and to     
hinder your own assurance of his love1  
when this must be the cause of1 or the  
pretence for1 so many other sins4 ,but  
if really you fear them but as the      
instruments of ,god's displeasure2 #a4  
,why then did you no more fear his      
displeasure before1 when the danger from
 men did not appear8 you know ,god never
 wanteth instruments to execute his     
wrath or will4 #b4 ,and why fear you not
 the sin which doth displease him more  
than the instruments1 when they could do
 you no hurt were it not for sin8 #c4   
,and why do you not more fear them as   
tempters than as afflicters8 and        
consequently why fear you not their     
flatteries1 and enticements1 and        
preferments1 and your prosperity1 more  
than adversity1 when prosperity more    
draweth you away to sin8 #d4 ,and why   

fear you not hell more than any thing   
that man can do against you1 when ,god  
threateneth hell more than human        
penalties8 #e4 ,and why do you not apply
 yourselves to ,god chiefly for         
deliverance1 but study how to pacify    
man8 why do you with more fear1 and     
care1 and diligence1 and compliance1    
apply yourselves to those that you are  
afraid of1 if you fear ,god more than   
them8 ,repent and make your peace with  
,god through ,christ1 and then be quiet1
 if it be ,god that you are afraid of3  
your business then is not first with the
 creature1 but with ,god4 #f4 ,and if   
you fear them only as ,god's            
instruments1 why doth not your fear make
 you the more cautiously to fly from    
further guilt1 but rather make you to   
think of stretching your consciences as 
far as ever you dare1 and venturing as  
far as you dare upon ,god's displeasure1
 to escape man's8 ,are these signs that 
you fear them only as the instruments of
 ,god's displeasure8 or do you see how  

deceitful a thing your heart is8 ,indeed
 man is to be feared in a full          
subordination to ,god1 #a4 ,as his      
officers1 commanding us to obey him2 #b4
 ,as his executioners1 punishing us for 
disobeying him2 #c4 ,but not as ,satan's
 instruments1 7by ,god's permission17   
afflicting us for obeying him1 or       
without desert4 ,rom4 xiii4 #c1 #d1 ,for
 rulers are not a terror to good works1 
but to the evil4 ,wilt thou then not be 
afraid of the power8 do that which is   
good1 and thou shalt have praise of the 
same2 for he is the minister of ,god to 
thee for good4 ,but if thou do that     
which is evil1 be afraid2 for he beareth
 not the sword in vain3 for he is the   
minister of ,god1 a revenger to execute 
wrath upon him that doth evil4 ,would   
you have the fuller exposition of this8 
,it is in #a ,pet4 iii4 #aj-ae1 ,for he 
that will love life1 and see good days1 
let him refrain his tongue from evil1   
and his lips that they speak no guile2  
let him eschew evil1 and do good2 let   

him seek peace and ensue it4 ,for the   
eyes of the ,lord are over the          
righteous1 and his ears are open to     
their prayers2 but the face of the ,lord
 is against them that do evil4 ,and who 
is he that will harm you1 if ye be      
followers of that which is good8 ,but   
and if ye suffer for righteousness'     
sake1 happy are ye2 and be not afraid of
 their terror1 neither be troubled2 but 
sanctify the ,lord ,god in your hearts2 
and be ready always to give an answer to
 every man that asketh you a reason of  
the hope that is in you with meekness   
and fear4 ,having a good conscience1    
that whereas they speak evil of you1 as 
of evil-doers1 they may be ashamed that 
falsely accuse your good conversation in
 ,christ4 ,for it is better1 if the will
 of ,god be so1 that ye suffer for      
well-doing than for evil-doing4 ,see    
also #a ,peter iv4 #ac-ae4cdg  ,direct4 
,v4 ,either you fear suffering from men 
as guilty or as innocent2 for           
evil-doing1 or for well-doing1 or for   

nothing4 ,if as guilty and for          
evil-doing1 turn your fears the right   
way1 and fear ,god1 and his wrath for   
sin1 and his threatenings of more than  
men can inflict2 and acknowledge the    
goodness of justice both from ,god and  
man3 but if it be as innocent or for    
well-doing1 remember that ,christ       
commandeth you exceedingly to rejoice2  
and remember that martyrs have the most 
glorious crown3 and will you be         
excessively afraid of your highest      
honour1 and gain1 and joy8 ,believe well
 what ,christ hath said1 and you cannot 
be much afraid of suffering for him4    
,matt4 v4 #aj-ab1 ,blessed are they     
which are persecuted for righteousness' 
sake2 for theirs is the kingdom of      
heaven4 ,blessed are ye when men shall  
revile you1 and persecute you1 and shall
 say all manner of evil against you     
falsely for my sake4 ,rejoice and be    
exceeding glad1 for great is your reward
 in heaven3 for so persecuted they the  
prophets which were before you4#cdh ,and

 will you fear the way of blessedness   
and exceeding joy8 ,matt4 x4 #ag-ai1    
,beware of men1 for they will deliver   
you up to the councils1 and they will   
scourge you in their synagogues1 and ye 
shall be brought before governors and   
kings for my sake1 for a testimony      
against them--,but take no thought1 c4  
,you are allowed to beware of them1 but 
not to be over-fearful or thoughtful of 
the matter4 ,ver4 #bb1 #bc1 ,and ye     
shall be hated of all men for my name's 
sake2 but he that endureth to the end   
shall be saved4 ,but when they persecute
 you in this city1 fly to               
another4--,fly1 but fear them not1 with 
any immoderate fear3 ver4 #ci1 ,he that 
findeth his life shall lose it1 and he  
that loseth his life for my sake shall  
find it4 ,luke xviii4 #bi1 #cj1 ,verily 
,i say unto you1 there is no man hath   
left house1 or parents1 or brethren1 or 
wife1 or children1 for the kingdom of   
,god's sake1 who shall not receive      
manifold more in this present time1 and 

in the world to come1 life everlasting4 
,can you believe all this1 and yet be so
 afraid of your own felicity8 ,oh what a
 deal of secret unbelief is detected by 
our immoderate fears6 #a ,pet4 iv4      
#ab-af1 #ai1 ,beloved1 think it not     
strange concerning the fiery trial1     
which is to try you1 as though some     
strange thing happened to you3 but      
rejoice1 inasmuch as ye are partakers of
 ,christ's sufferings2 that when his    
glory shall be revealed1 ye may be glad 
also with exceeding joy4 ,if ye be      
reproached for the name of ,christ1     
happy are ye2 for the spirit of glory   
and of ,god resteth upon you3 on their  
part he is evil spoken of1 but on your  
part he is glorified4 ,but let none of  
you suffer as an evil-doer--,yet if any 
man suffer as a christian1 let him      
glorify ,god on that behalf--,wherefore 
let them that suffer according to the   
will of ,god1 commit the keeping of     
their souls to him in well-doing1 as    
unto a faithful ,creator4 ,there is     

scarce any point that ,god hath been    
pleased to be more full in1 in the holy 
,scriptures1 than the encouraging of his
 suffering servants against the fears of
 men2 acquainting them that their       
sufferings are the matter of their      
profit and exceeding joy2 and therefore 
not of too great fear4  ,direct4 ,,vi4  
,experience telleth us that men have    
never so much joy on earth as in        
suffering for the cause of ,christ2 nor 
so much honour as by being dishonoured  
by men for him4 ,how joyfully did the   
ancient christians go to martyrdom6 many
 of them lamented that they could not   
attain it3 and what comfort have        
,christ's confessors found1 above what  
they could ever attain before6#cdi and  
how honourable now are the names and    
memorials of those martyrs1 who died    
then under the slanders1 scorn1 and     
cruelty of men6 ,even the papists that  
bloodily make more1 do yet honour the   
names of the ancient martyrs with       
keeping holidays for them1 and          

magnifying their shrines and relics2 for
 ,god will have it so1 for the honour of
 his holy sufferers1 that even that same
 generation that persecute the living   
saints1 shall honour the dead1 and they 
that murder those they find alive1 shall
 honour those whom their forefathers    
murdered3 ,matt4 xxiii4 #bi-ca1 ,woe    
unto you1 scribes and pharisees1        
hypocrites6 because ye build the tombs  
of the prophets1 and garnish the        
sepulchres of the righteous3 and say1 if
 we had been in the days of our fathers1
 we would not have been partakers with  
them of the blood of the prophets4      
,comfort and honour attend the pain and 
shame of the cross4 ,acts v4 #da1 ,they 
departed from the presence of the       
council1 rejoicing that they were       
counted worthy to suffer shame for his  
name4 ,acts xvi4 #be1 ,paul and ,silas  
sang praises to ,god at midnight in the 
prison and stocks1 when their backs were
 sore with stripes4 ,it is written of   
some of the christians that were        

imprisoned by ,julian1 that they would  
not forbear in the emperor's hearing as 
he passed by1 to sing1 ,let ,god arise1 
and his enemies shall be scattered4     
,direct4 ,,vii4 ,love better the holy   
image of ,god upon your souls1 and then 
you will be glad of the great helps to  
holiness which sufferings do afford4    
,who findeth not that adversity is more 
safe and profitable to the soul than    
prosperity8 especially that adversity   
which ,christ is engaged to bless to his
 servants1 as being undergone for him8  
,rom4 x4 #c-e1 ,we glory in tribulation 
also2 knowing that tribulation worketh  
patience1 and patience experience1 and  
experience hope1 and hope maketh not    
ashamed4 ,god chasteneth us for our     
profit that we may be partakers of his  
holiness3 now no chastisement for the   
present seemeth to be joyous1 but       
grievous2 nevertheless1 afterward it    
yieldeth the peaceable fruit of         
righteousness unto them that are        
exercised thereby1 ,heb4 xii4 #aj1 #aa4 

,moses esteemed the very reproach of    
,christ greater riches than the         
treasures of ,egypt3 and therefore      
rather chose to suffer affliction with  
the people of ,god1 than to enjoy the   
pleasures of sin for a season1 ,heb4 xi4
 #be1 #bf4 ,it is but now for a season1 
and if need be1 that we are in heaviness
 through manifold temptations1 that the 
trial of our faith being much more      
precious than of gold that perisheth1   
might be found unto praise1 and honour1 
and glory at the appearing of ,jesus    
,christ1 #a ,pet4 i4 #f1 #g4 ,who is it 
that knoweth himself1 that feeleth not a
 need of some afflictions8 to awake us  
from our drowsiness1 and quicken us from
 our dullness1 and refine us from our   
dross1 and wean us from the world1 and  
help us to mortify the flesh1 and save  
us from the deceits of sin8  ,direct4   
,,viii4 ,remember that sufferings are   
the ordinary way to heaven4 ,love heaven
 better1 and your sufferings will seem  
lighter1 and your fear of them will be  

less4#cej ,christ hath resolved on it1  
that if any one come to him1 and hate   
not his father1 and mother1 and wife1   
and children1 and brethren1 and sisters1
 yea1 and his own life also1 he cannot  
be his disciple3 and whoever doth not   
bear his cross and follow him1 cannot be
 his disciple3 and whoever he be of you 
that forsaketh not all that he hath1 he 
cannot be his disciple1 ,luke xiv4 #bf1 
#bg1 #cc4 ,in the world we shall have   
tribulation1 but peace in him1 ,john    
xvi4 #cc4 ,through much tribulation we  
must enter into the kingdom of ,god1    
,acts xiv4 #bb4 ,if so be that we suffer
 with him1 that we may be also glorified
 with him4 ,for ,i reckon that the      
sufferings of this present time are not 
worthy to be compared to the glory that 
shall be revealed in us1 ,rom4 viii4    
#ag1 #ah4 ,therefore we both labour and 
suffer reproach1 because we trust in the
 living ,god1 #a ,tim4 iv4 #aj4 ,in     
preaching the gospel1 ,paul saith1 he   
suffered as an evil-doer even unto      

bonds1 but the word of ,god is not      
bound1 #b ,tim4 ii4 #i4 ,i suffer these 
things1 saith he1 nevertheless ,i am not
 ashamed2 for ,i know whom ,i have      
believed1 and am persuaded that he is   
able to keep that which ,i have         
committed to him against that day1 #b   
,tim4 i4 #ab4 ,yea1 and all that will   
live godly in ,christ ,jesus shall      
suffer persecution1 #b ,tim4 iii4 #ab4  
,our patience in sufferings is the joy  
of our friends1 and therefore they are  
not too much to be feared4 #b ,thess4 i4
 #d1 #e1 ,so that we ourselves glory in 
you in the churches of ,god1 for your   
patience and faith in all your          
persecutions and tribulations that ye   
endure3 a manifest token of the         
righteous judgment of ,god1 that ye may 
be counted worthy of the kingdom of     
,god1 for which ye also suffer4#cea     
,therefore take the conclusion of all   
from ,god1 ,rev4 ii4 #aj1 ,fear none of 
those things which thou shalt suffer3   
behold1 the devil shall cast some of you

 into prison1 that ye may be tried3 and 
ye shall have tribulation ten days3 be  
thou faithful unto death1 and ,i will   
give thee a crown of life4 ,phil4 i4    
#bh-cj1 ,and in nothing terrified by    
your adversaries1 which is to them an   
evident token of perdition1 but to you  
of salvation1 and that of ,god3 for to  
you it is given in the behalf of        
,christ1 not only to believe on him1 but
 also to suffer for his sake4 ,and shall
 we fear so great a gift8  ,direct4     
,,ix4 ,remember how small and short the 
suffering will be1 and how great and    
long the glorious reward4 ,it is but a  
little while1 and the pain and shame    
will all be past2 but the glory will be 
never past3 what the worse now is       
,stephen for his stones1 or ,john       
,baptist for being beheaded1 or ,paul   
for his bonds and afflictions1 which did
 every where abide him1 or any holy     
martyr for the torment and death which  
they underwent8 ,oh how the case is     
altered with them1 now ,god hath wiped  

away all tears from their eyes6 ,are we 
so tender that we cannot endure the     
grief that is but for a night1 when we  
know that joy will come in the morning8 
,psal4 xxx4 #e4 ,for this cause we faint
 not2 but though our outward man perish1
 yet the inward man is renewed day by   
day4#ceb ,for our light affliction1     
which is but for a moment1 worketh for  
us a far more exceeding and eternal     
weight of glory2 while we look not at   
the things which are seen1 but at the   
things which are not seen3 for the      
things which are seen are temporal2 but 
the things which are not seen are       
eternal1 #b ,cor4 iv4 #af-ah4 ,cast not 
away therefore your confidence1 which   
hath great recompence of reward4 ,for ye
 have need of patience1 that1 after ye  
have done the will of ,god1 ye might    
receive the promise4 ,for yet a little  
while1 and he that shall come will come1
 and will not tarry4 ,now the just shall
 live by faith2 but if any man draw     
back1 my soul shall have no pleasure in 

him1 ,heb4 x4 #ce-ch4  ,direct4 ,x4     
,when you are delivered from the power  
of the devil himself1 what cause have   
you to fear his instruments8 ,can they  
do more than he8 ,if ,goliath the       
champion and the general be overcome1   
the common soldiers are not like to     
overcome us4  ,direct4 ,,xi4 ,are you   
better than your ,lord8 look to him1 and
 be confirmed4 ,the disciple is not     
above his master1 nor the servant above 
his lord4 ,it is enough for the disciple
 that he be as his master1 and the      
servant as his lord4 ,if they have      
called the master of the house          
,beelzebub1 how much more shall they    
call them of his household1 ,matt4 x4   
#bd4 ,let us run with patience the race 
that is set before us1 looking to ,jesus
 the author and finisher of our faith1  
who for the joy that was set before him1
 endured the cross1 despising the shame1
 and is set down at the right hand of   
the throne of ,god2 for consider him    
that endured such contradiction of      

sinners against himself1 lest ye be     
wearied1 and faint in your minds1 ,heb4 
xii4 #a-c4  ,direct4 ,,xii4 ,be of good 
cheer3 our ,lord hath overcome the      
world1 ,john xvi4 #cc4 ,and shall we    
fear inordinately a conquered world8    
,yea1 he overcame it by suffering1 to   
show us that by suffering we shall      
overcome it4 ,he triumphed over         
principalities and powers 7greater than 
mortals7 on the cross1 ,col4 ii4 #ae4   
,and therefore all power in heaven and  
earth is given to him1 ,matt4 xxviii4   
#ai1 and he is ,lord both of the dead   
and living1 ,rom4 xiv4 #i1 and is made  
,head over all things to the church1    
,eph4 i4 #ba1 #bb4 ,and so1 though for  
his sake we be killed all the day long1 
and counted as sheep to the slaughter1  
yet in all these things we are more than
 conquerors1 through him that loved us2 
that is1 we have a nobler victory than  
if we conquered them by the sword4      
,direct4 ,,xiii4 ,think how little your 
suffering is in comparison of what your 

sin deserved1 and your ,lord hath freely
 saved you from4 ,should a man grudge at
 the opening of a vein for his health1  
who deserved to have lost his life8 ,can
 you remember hell which was your due1  
and yet make a great matter of any thing
 that man can do against you8  ,direct4 
,,xiv4 ,remember that to sin through    
fear of suffering1 is to leap into hell 
to escape a little pain on earth4 ,are  
you afraid of man8 ,be more afraid of   
,god4 ,is not ,god more terrible8 ,it is
 a fearful thing to fall into his hands3
 for he is a consuming fire4#cec ,o hear
 your ,lord4 ,and ,i say to you1 my     
friends1 be not afraid of them that kill
 the body1 and after that have no more  
that they can do3 but ,i will forewarn  
you whom you shall fear3 fear him which 
after he hath killed1 hath power to cast
 into hell2 yea1 ,i say unto you1 fear  
him1 ,luke xiii4 #d1 #e4 ,if their fire 
be hot1 remember that hell is hotter3   
and that ,god is the best friend1 and   
the dreadfullest enemy4  ,direct4 ,,xv4 

,remember that you shall suffer 7and it 
is like as much7 even here from ,god1 if
 you escape by sin your suffering from  
men4 ,if you sin to escape death1 you   
shall die when you have done2 and oh6   
how quickly6 ,and how much more joyful  
it is to die in ,christ1 than a little  
after unwillingly to part with that     
life1 which you denied to part with for 
your ,lord6 and what galls will you feel
 in your guilty conscience both in life 
and at your death6 ,so that even in this
 life1 your fear would drive you into   
greater misery4  ,direct4 ,,xvi4 ,think 
of the dangerous effects of your        
immoderate fear4 ,it is the way with    
,peter to deny your ,lord3 yea1 the way 
to apostasy1 or any wickedness which men
 shall drive you to by terrors4 ,if you 
were where the ,turk is now tyrannizing 
among christians1 if you overcome not   
your fear1 he might overcome your       
fidelity1#ced and make you turn from    
,jesus ,christ3 and that is the sin     
which the apostle so dreadfully         

describeth1 ,heb4 x4 #bf1 #bg1 #bi1 ,if 
we sin wilfully1 7that is1 wilfully     
renounce our ,lord17 after the          
acknowledgment of the truth1 there      
remaineth no more sacrifice for sin1 but
 a fearful looking for of judgment1 and 
fire which shall devour the adversary4  
,oh how many have been drawn by the fear
 of men1 to wound their consciences1    
neglect their duties1 comply with sin1  
forsake the truth1 dishonour ,god1 and  
undo their souls4 ,and often in this    
life they do as poor ,spira did1 who1 by
 sinning through the fear of man1 did   
cast himself into melancholy and        
self-murdering despair4 ,your fear is a 
more dangerous enemy to you than those  
that you fear are4 ,the fear of man     
bringeth a snare3 but whoso putteth his 
trust in the ,lord shall be safe4 ,many 
seek the ruler's favour1 but every man's
 judgment cometh of the ,lord1 ,prov4   
xxix4 #be1 #bf4 ,fear is given to       
preserve you3 use it not to destroy you4
  ,direct4 ,,xvii4 ,believe and remember

 ,god's special providence1 extending to
 every hair of your head1 and also the  
guard of angels which he hath set over  
you4 ,are not two sparrows sold for a   
farthing8 and one of them shall not fall
 on the ground without your ,father3 but
 the very hairs of your head are        
numbered3 fear ye not therefore1 ye are 
of more value than many sparrows1 ,matt4
 x4 #bi1 #cj4 ,oh that this were well   
believed and considered6 ,psal4 xxxiv4  
#g1 ,the angel of the ,lord encampeth   
round about them that fear him1 and     
delivereth them4  ,direct4 ,,xviii4     
,think what a vile dishonour it is to   
,god to have his creature1 even         
breathing dirt1 to be feared more than  
him6 ,as if he were less powerful to do 
good or hurt to you than man1 and were  
not able or willing to secure you1 so   
far as to see that no man shall ever be 
a loser by him1 or any thing which he   
suffereth for his cause6#cee ,isa4 lvii4
 #aa1 ,and of whom hast thou been afraid
 or feared1 that thou hast lied1 and    

hast not remembered me1 nor laid it to  
thy heart4 ,have ,i not held my peace   
even of old1 and thou fearest me not8   
,how did ,daniel and the three          
confessors honour ,god1 but by fearing  
him more than the king and the flaming  
furnace3 saying1 ,we are not careful to 
answer thee in this matter3 if it be so1
 the ,god whom we serve is able to      
deliver us from the burning fiery       
furnace2 and he will deliver us out of  
thy hand1 ,o king3 but if not1 be it    
known unto thee1 ,o king1 that we will  
not serve thy gods1 c4 ,dan4 iii4       
#af-ah4 ,daniel would not cease praying 
thrice a day openly in his house1 for   
fear of the king1 or of the lions4      
,moses forsook ,egypt1 not fearing the  
wrath of the king2 for he endured as    
seeing him that is invisible1 ,heb4 xi4 
#bg4 ,so that we may boldly say1 ,the   
,lord is my helper1 and ,i will not fear
 what man shall do unto me1 ,heb4 xiii4 
#f4cef  ,direct4 ,,xix4 ,remember the   
dangers which you have been saved from  

already2 especially from sin and hell4  
,and is an uncircumcised ,philistine    
more invincible than the lion and the   
bear8  ,direct4 ,,xx4 ,remember the     
great approaching day of judgment1 where
 great and small will be equal before   
,god2 and where ,god will right all that
 were wronged by men1 and be the full   
and final avenger of his children6 ,he  
hath promised1 though he bear long1 to  
avenge them speedily1 ,luke xviii4 #g1  
#h4 ,can you believe that day1 and yet  
not think that it is soon enough to     
justify you fully and finally1 and to   
make you reparations of all your wrongs8
 ,cannot you stay till ,christ come to  
judge the quick and the dead8 ,you will 
then be loth to be found with those     
that1 as ,saul1 made haste to sacrifice1
 because he could not stay till ,samuel 
came2 whose souls drew back1 because    
they could not live by faith4 ,matt4 x4 
#bf1 ,fear them not therefore2 for there
 is nothing covered that shall not be   
revealed1 and hid that shall not be     

known4 #b ,thess4 ii4 #f-aj1 ,seeing it 
is a righteous thing with ,god to       
recompense tribulation to them that     
trouble you2 and to you who are troubled
 rest with us1 when the ,lord ,jesus    
shall be revealed from heaven with his  
mighty angels1 in flaming fire taking   
vengeance1 c4 ,when he shall come to be 
glorified in his saints1 and admired in 
all them that believe4  ,direct4 ,,xxi4 
,remember that the fearful and          
unbelieving shall be shut out of heaven1
 ,rev4 xxi4 #h2 that is1 those that fear
 men more than ,god1 and cannot trust   
him with their lives and all1 but will  
rather venture upon his wrath by sin1   
than on the wrath of man4  ,direct4     
,,xxii4 ,turn your fear of the          
instruments of the devil into pity and  
compassion to men in such lamentable    
misery2 and pray for them as ,christ and
 ,stephen did3 foresee now the misery   
that is near them4 ,when you begin to be
 afraid of them1 suppose that just now  
were the day of judgment1 and you saw   

how they will then tremble at the bar of
 ,god 7as conscience sometimes makes    
some of them do1 at the hearing or      
remembering of it2 as ,felix before     
,paul73 see them as ready to be         
sentenced to the fire prepared for the  
devil and his angels1 as ,matt4 xxv4    
,can you fear him that is near such     
endless misery1 whom you should condole 
and pity 7as the ancient martyrs used to
 do78 #a ,pet4 iv4 #ag1 ,what shall the 
end of the persecutors be1 and where    
shall the ungodly sinners appear1 if    
judgment begin at the house of ,god1 and
 the righteous be saved with so much    
ado8  ,about the fear of death1 ,i have 
written largely already in my ,treatise 
of ,self-denial1 and in the ,saints'    
,rest1 and in ,the ,last ,enemy ,death1 
c4 and in ,the ,believer's ,last ,work4 
,therefore1 ,i shall here pass it       
by4#ceg           ,tit4 #i4 ,directions 
against sinful ,grief and ,trouble4     
,sorrow is planted in nature to make man
 a subject capable of government1 by    

making him capable of punishment1 that  
he might be kept from sin by the fear or
 sense of that which nature hath made   
its punishment3 and that the beginnings 
of pain might help to prevent the sin   
that would bring more2 and might drive  
the wounded soul to its remedy2 or by   
sympathy might condole the misery of    
others4  ,sorrow or grief1 in itself    
considered1 is neither morally good nor 
evil2 but it is a natural passion2 and  
evil1 that is1 hurtful1 to him that hath
 it2 but good1 that is1 an apt1         
conducible means to the universal or    
higher ends of government to which the  
,creator and ,universal ,king hath      
planted it in man3 the same may be said 
of all capacity of pain and natural     
misery4  ,mere sorrow1 in itself        
considered1 is a thing that ,god        
commandeth not1 nor taketh pleasure in4 
,sorrow for our natural or penal hurt1  
is in itself no duty1 but a necessary   
thing4 ,god doth not command it1 but    
threatens it2 therefore there is no     

moral good in it4 ,god will not command 
or entreat men to feel when they are    
hurt1 or mourn under their torment2 but 
will make them do it whether they will  
or no3 therefore humble souls must take 
heed of thinking they merit or please   
,god merely by sorrowing for their      
sufferings4 ,but yet sorrow for misery  
may accidentally become a duty and a    
moral good4 #a4 ,ratione principii1 by  
respect to the principle it proceedeth  
from4 ,as when it is1 7#a47 ,the belief 
of ,god's threatenings which causeth the
 sorrow4 7#b47 ,when it cometh from a   
love to ,god4 #b4 ,ratione materi1 for  
the matter's sake1 when it is the       
absence of ,god1 and his favour1 and his
 ,spirit1 and image1 which is the misery
 that we lament 7which therefore        
savoureth of some love to ,god72 and not
 mere fleshly1 sensitive suffering4 #c4 
,ratione finis1 in respect of the end2  
when we sorrow with intent to drive our 
hearts to ,christ our ,saviour1 and to  
value mercy and grace1 and to recover us

 to ,god4 #d4 ,ratione effecti1 in      
respect of the effect1 when these       
forementioned ends become the fruits of 
it4#ceh  ,sorrow for sin is a duty and  
moral good4 #a4 ,formally in itself     
considered3 for to be sorrowful for     
offending ,god1 and violating his law1  
essentially containeth a will to please 
,god and obey his law4 #b4 ,it must be  
also made good1 by a good principle2    
that is1 by faith and love4 #c4 ,by a   
right end2 that it be to carry us from  
the sin to ,god4 #d4 ,and by a right    
guide and matter2 that it be sin indeed1
 and not a mistaken1 seeming sin1 that  
is it we sorrow for4 ,but sorrow for sin
 7materially7 may be made sinful1 #a4   
,by an ill end and formal reason2 when  
we mourn not for sin as sin1 but as one 
sin hindereth another1 or as it marred  
some ill design4 #b4 ,and by the effect2
 when it doth but sink men in despair1  
or torment them1 and not at all separate
 them from the sin4 #c4 ,when it cometh 
not at all from any love to ,god1 or    

care to please him1 but only an         
unwillingness to be damned1 and so it is
 lamented only as a means of damnation2 
which1 though it be a sorrow1 positively
 neither good nor evil1 yet it is evil  
privatively4  ,but it is the passion of 
grief as in its excess that ,i am now to
 speak against4 ,and it is in excess1   
#a4 ,when we grieve for that which we   
ought not at all to grieve for2 that is1
 either for some good1 or for a thing   
indifferent that is neither good nor    
bad2 both which come from the error of  
the mind4 #b4 ,when we grieve too much  
for that which we may grieve for        
lawfully in some measure2 that is1 for  
our own afflictions or penal suffering4 
#c4 ,when we grieve too much for that   
which we are bound to grieve for in some
 measure3 as 7#a47 ,for our sin4 7#b47  
,for our loss of the favour of ,god1 or 
of his grace and ,spirit4 7#c47 ,for    
other men's sin and suffering4 7#d47    
,for the sufferings of the church1 and  
calamities of the world4 7#e47 ,for     

,god's dishonour4#cei  ,though it is not
 easy to have too much sorrow for sin1  
considering it estimatively2 that is1 we
 can hardly take sin for a worse evil   
than it is1 and accordingly grieve for  
it2 yet it is oft too easy to have too  
much sorrow for sin1 or any other evil  
intensively as to the greatness of the  
passion4 ,and thus sorrow for sin is too
 great1 #a4 ,when it distracteth the    
mind1 and overturneth reason1 and it is 
made unfit for the ends of sorrow4 #b4  
,when it so cloudeth and clotheth the   
soul in grief1 that it maketh us unfit  
to see and consider of the promise1 to  
relish mercy1 or believe it2 to         
acknowledge benefits1 or own grace      
received1 or be thankful for it2 to feel
 the love of ,god1 or love him for it1  
to praise him1 or to mind him1 or to    
call upon him2 when it driveth the soul 
from ,god1 and weakeneth it to duty1 and
 teacheth it to deny mercy1 and sinketh 
it towards despair2 all this is too much
 and sinful sorrow3 and so is all that  

doth the soul more hurt than good2 for  
sorrow is not good of itself1 but as it 
doth good1 or showeth good4  ,direct4   
,i4 ,keep your hearts as true and close 
to ,god as possible1 and make sure of   
his love1 that you may know you have not
 an unregenerate1 miserable soul to     
mourn for1 and then all other grief is  
the more curable and more tolerable4 ,be
 once able to say that ,god is on your  
side1 that ,christ1 and the ,spirit1 and
 heaven are yours1 and then you have the
 greatest cordial against excessive     
grief that this world affords4 ,if you  
say1 ,how should this be done8 ,i       
answer1 that it is opened in its proper 
place4 ,no marvel if sorrow overwhelm   
that soul1 that is in the chains of sin1
 under the curse of ,god1 as soon as    
awakened conscience comes to feel it4   
,and it is most miserable when it hath  
the smallest sorrow2 there being some   
hope that sorrow may drive it home to   
,christ4 ,therefore if thou have been a 
secure1 unhumbled1 carnal wretch1 and   

,god be now beginning to humble thee1 by
 showing thee thy sin and misery1 take  
heed1 as thou lovest thy soul1 that thou
 drive not away necessary1 healing      
sorrow and repentance1 under pretence of
 driving away melancholy or over-much   
sorrow2 thy smart tendeth to thy hopes  
of cure4  ,direct4 ,,ii4 ,renew not the 
wounds of conscience by renewed1 wilful1
 gross sin4 ,for sin will bring sorrow1 
especially if thou have any life of     
grace to feel it3 even as falls1 and    
breaking the bones1 bring pain4 ,obey   
carefully if thou wouldst have peace4   
,direct4 ,,iii4 ,be well acquainted with
 the general grounds of hope in the     
mercy of ,god1 the office and death of  
,christ1 and the free1 universal offer  
of pardon1 grace1 and life in the new   
covenant4 ,abundance of grief doth dwell
 in many humbled souls1 through the     
ignorance of these general grounds of   
comfort2 which would vanish away if     
these were known4  ,direct4 ,,iv4 ,know 
well the true nature and use of godly   

sorrow2 how it is but a means to higher 
grace1 and a thing which may exceed1 and
 not a thing that we should stop in1 or 
think we can never have too much of it4 
,desire it but in its place1 and to its 
proper ends4  ,direct4 ,v4 ,know well   
the nature and excellency of those      
higher graces which sorrow tendeth to2  
even love1 and thankfulness1 and delight
 in ,god1 and fruitful obedience4 ,and  
then you will be carried after these1   
and will learn to hate the sorrow that  
hindereth them1 and to cherish that     
sorrow which leadeth you up to them1 and
 to value it but as a means to them4    
,direct4 ,,vi4 ,manage all your affairs1
 especially those of your souls1 with   
prudent foresight2 and look not only on 
things as they appear at hand4#cfj      
,judge not by sense1 but by reason2 for 
sense cannot foresee1 but pleaseth      
itself at present with that which must  
be bitterness in the end4 ,thus1 carnal 
delight is the common way to            
overwhelming sorrow4 ,he that would not 

have the pain and sickness of a surfeit 
to-morrow1 must not please his appetite 
against reason to-day4 ,poison will     
gripe and kill never the less for       
tasting sweet4 ,you must foreknow how   
that which you take will work1 and what 
will be the effects of it1 and not only 
how it tasteth1 if you would escape the 
pain4 ,the drunkard thinketh not of his 
vomiting1 and poverty1 or shame1 or     
sickness1 and therefore causeth them4   
,there is no sorrow so intolerable as   
that of a guilty soul1 that is passing  
in terror to the bar of ,god1 and thence
 to everlasting pain4 ,foresee this     
sorrow in your most pleasant sin2 and   
remember that when you are tempted to   
sin1 you are tempted to sorrow2 and then
 you may prevent it4 ,and in all your   
particular actions use a foreseeing     
judgment1 and ask what is like to be the
 end1 before you enter on the beginning4
 ,most of our sorrows come for want of  
this1 and express themselves by1 ,had ,i
 known1 or had ,i thought of this1 ,i   

had prevented it4 ,do nothing which you 
may foresee must be repented of2 for    
repentance is sorrowful2 and the        
weightier the case the deeper the       
sorrow4 ,how easy and comfortable a life
 and death might men attain1 if they    
would not buy a little forbidden1       
poisonous pleasure1 with the price of   
future pain and sorrows6 ,and if they   
did not foolishly and over-tenderly     
refuse those holy1 necessary1 medicinal 
sorrows1 by which their greater1        
overwhelming1 and undoing sorrows should
 have been prevented6  ,direct4 ,,vii4  
,look always on your remedy when you    
look on your misery2 and when you find  
any dangerous sin or sign in you1       
presently consider what is your duty in 
order to your recovery and escape4 ,it  
is an ordinary thing with peevish1      
distempered natures1 when they are      
reproved for any sin1 to resist the     
reproof by excuses as long as they can2 
and when they can resist no longer1 then
 they fall into despairing lamentations1

 if they are so bad1 what then shall    
they do6 and in the mean time never set 
themselves against the sin1 and cast it 
off and return to their obedience1 that 
their comforts may return3 they will do 
any thing rather than amend4 ,the reason
 why ,god convinceth them of sin is that
 they may forsake it1 and they are      
sooner brought to any thing than to     
this3 convince them of their pride1 or  
malice1 or worldliness1 or disobedience1
 or slothfulness1 or passion1 and they  
will sooner sink in sorrow and despair  
than they will set upon a resolved      
reformation4 ,this is it indeed which   
the devil desireth2 he can allow you    
grief and desperation1 but not to amend4
 ,but is this best for you8 ,or is it   
pleasing to ,god8 ,deny not your sin1   
but see withal that there is enough in  
,christ for your pardon and deliverance4
 ,he hath appointed you means for your  
present recovery1 and he is ready to    
help you4 ,ask what is your duty for    
your cure1 and set upon it without      

delay4  ,direct4 ,,viii4 ,remember your 
causes of joy as well as your cause of  
sorrow1 that each may have their due1   
and your joy and sorrow may both be     
suited to their causes3 to which end you
 must labour for the exactest           
acquaintance with your own condition1   
that possibly you can attain to4#cfa ,if
 you are yet ungodly1 your sorrow must  
be greater than your joy1 or else it    
will be irrational joy1 and pernicious  
to your souls1 and increase your        
after-sorrow4 ,and you must not overlook
 so much cause of comfort as is afforded
 you in ,god's patience1 and the offers 
of a ,saviour1 and of pardon1 and grace1
 and life in him4 ,if you are truly     
godly1 you must so mourn for sin1 and   
weakness1 and wants1 and crosses1 and   
afflictions of yourselves and others1 as
 never to forget the invaluable mercies 
which you have already received1 your   
part in ,christ and life eternal1 your  
beginnings of grace1 and your           
reconciliation with ,god1 which allow   

and command you greatly to rejoice3 and 
remember that no humiliations will      
excuse you from the observation and     
acknowledgment of all these mercies4    
,direct4 ,,ix4 ,read over all the       
commands of ,scripture that make it your
 duty to rejoice in the ,lord1 and      
exceedingly to rejoice2 and make as much
 conscience of them as of other commands
 of ,god4 ,the same ,god commandeth you 
to rejoice1 who commandeth you to hear1 
and pray1 and repent4 ,see ,psal4       
xxxiii4 #a2 ,phil4 iii4 #a2 iv4 #d2     
,rom4 v4 #b2 ,phil4 iii4 #c2 #a ,thess4 
v4 #af2 #a ,pet4 i4 #f-h2 iv4 #ac2 ,heb4
 iii4 #f2 #b ,cor4 vi4 #aj2 ,rom4 xii4  
#ab2 ,psal4 xxxii4 #aa2 cxxxii4 #i1 #af2
 ,rom4 xiv4 #ag2 ,psal4 v4 #aa4         
,direct4 ,x4 ,befriend not your own     
excessive sorrows1 by thinking them to  
be your duty1 nor suspect lawful mirth  
and joy as if it were a sin1 or a thing 
unbecoming you4 ,for if you take your   
sin for your duty1 and plead for it1 and
 your duty for your sin1 and plead      

against it1 you are far from the way of 
amendment and recovery4 ,and yet it is  
common with an afflicted1 weak1         
impatient soul1 to fall into liking     
7though not in love7 with their         
inordinate sorrows1 and to justify them1
 and think that it is their duty still  
to mourn4 ,if these sorrows were of     
,god1 we should be more backward to     
them3 and if our comfort were not more  
pleasing to ,god1 our natures would not 
be so backward to them as they are4     
,direct4 ,,xi4 ,love no creature too    
much1 and let it not grow too sweet and 
pleasant to you3 else you are preparing 
for sorrow from the creature4 ,love it  
less1 and you shall sorrow less4 ,all   
your grief for crosses and losses1 in   
goods1 estate1 in children and friends1 
in reputation1 liberty1 health1 and     
life1 doth come from your over-loving   
them4 ,value them but as they deserve1  
and you may easily bear the loss of     
them4 ,he that maketh them his idol or  
felicity1 will grieve for the want of   

them1 or the loss of them1 as a man     
undone that cannot live without them4   
,but he that hath placed his happiness  
and hopes in ,god1 and valueth the world
 no further than it tendeth to his      
ultimate end1 will no further grieve for
 the want of it1 than as he misseth it  
to that end4 #a ,tim4 vi4 #aj1 ,the love
 of money and coveting after it1 doth   
pierce men through with many sorrows4   
,mark what you find your heart too much 
set upon and pleased in1 or hoping      
after1 and take it off quickly if you   
love your peace4  ,direct4 ,,xii4 ,learn
 to be pleased and satisfied in the will
 of ,god4 ,trust your heavenly ,father  
who knoweth what you need4 ,it is some  
rebellion or crossness of our wills to  
the will of ,god1 which causeth our     
inordinate griefs and trouble4 ,because 
we cannot bring our wills to his will1  
nor make our reason stoop unto his      
wisdom1 nor think well of his           
providence1 unless he will suit it to   
our conceits1 and interests1 and lusts1 

therefore so far as we are carnal we are
 ordinarily displeased and grieved at   
his ways4 ,if we might have had our own 
wills about our estates1 or names1 or   
children1 or friends1 or health1 or     
life1 we should not have been troubled  
7at the present74 ,but because it is not
 our way1 but ,god's way1 that is taken1
 nor our will1 but ,god's will1 that is 
done1 therefore we are grieved and      
discontent1 as if his way and will were 
worse than ours1 and ,god had wanted his
 foolish children to be his counsellors1
 or they could have chosen better for   
themselves6  ,direct4 ,,xiii4 ,afflict  
yourselves no further than ,god or man  
afflict you2 but remember1 if you think 
that you have too much already against  
your wills1 how foolish and             
self-contradicting it is to lay a great 
deal more wilfully upon yourselves4#cfb 
,is it slanders or reproach that men    
afflict you with8 ,let it be so2 that   
toucheth not the heart4 ,is it poverty1 
crosses1 or losses1 that ,god afflicteth

 you with8 ,let it be so2 that toucheth 
not the heart neither4 ,is it loss of   
children and friends2 or is it pain and 
sickness8 ,i confess these are sore2 but
 yet they do not touch the heart4 ,if   
they come thither it is your doing2 and 
7though thither they should come        
moderately7 if they are immoderate1 it  
is your own sinful doing4 ,it is you    
that grieve1 and make the heart ache2   
,god and man did but make the flesh     
ache4 ,if others hurt your bodies1 will 
you therefore vex your minds8 ,will you 
pierce through your hearts1 because they
 touch your name or goods8 ,if so1      
remember which part of your sorrow is of
 their making1 and which is of your own3
 and can you for shame go beg of ,god or
 man to ease the grief which you        
yourselves are causing1 and wilfully    
continue it while you pray against it8  
,and why lament you that which you cause
 and choose8 ,it is a shame to be       
wilfully your own tormentors4  ,direct4 
,,xiv4 ,abhor all that tendeth to take  

down the power and government of reason 
7that is1 all feebleness and cowardice  
of mind1 and a melancholy1 a peevish1   
passionate disposition73 and labour to  
keep up the authority of reason1 and to 
keep all your passions subject to your  
wills2 which must be done by christian  
faith and fortitude4 ,if you come once  
to that childish or distracted pass1 as 
to grieve and say1 ,i cannot help it2 ,i
 know it is sinful and immoderate1 but  
,i cannot choose2 if you say true1 you  
are out of the reach of counsel1 advice1
 or comfort4 ,you are not to be preached
 to1 nor talked to1 nor to be written   
for3 we do not write directions to teach
 men how to touch the stars1 or explain 
the asperities or inequalities of the   
moon1 or the opacous parts of ,saturn1  
or to govern the orbs1 or rule the      
chariot of the sun4 ,if it be become a  
natural impossibility to you1 doctrine  
can give you no remedy2 but if the      
impossibility be but moral1 in the      
weakness of reason1 and want of         

consideration1 it may by doctrine1      
consideration1 and resolution be        
overcome4 ,you can do more if you will  
than you think you can4#cfc ,how came   
you to lose the command of your         
passions8 ,did not ,god make you a      
rational creature1 that hath an         
understanding and will to rule all      
passions8 ,how come you to have lost the
 ruling power of reason and will8 ,you  
would take it for a disparagement to be 
told that you have lost the use of your 
reason2 and is it not a principal use of
 it to rule the passions1 and all other 
inferior1 subject powers8 ,you say you  
cannot choose but grieve6 ,but if one   
could give you that creature which you  
want or desire1 then you could choose3  
you could rejoice1 if one could restore 
you that child1 that friend1 that estate
 which you have lost4 ,but ,god1 and    
,christ1 and heaven1 it seems1 are not  
enough to cure you3 if you must have but
 them you cannot choose but grieve6 ,and
 what hearts have you then that are thus

 affected8 ,should not those hearts be  
rather grieved for8 ,god will sometime  
make you see1 that you had more power   
than you used4  ,direct4 ,,xv4 ,observe 
the mischiefs of excessive sorrow1 that 
you may feel what reason you have to    
avoid it4 ,while you know not what hurt 
is in it1 you will be the more remiss in
 your resisting it3 ,i shall briefly    
name you some of its unhappy fruits4    
,sidenote3 ,the ill effects of sinful   
grief4  #a4 ,it is a continual pain and 
sickness of the mind4 7,this you know by
 feeling47 #b4 ,it is a destroyer of    
bodily health and life4 ,for worldly    
sorrow worketh death1 #b ,cor4 vii4 #aj4
 ,prov4 xvii4 #bb1 ,a merry heart doth  
good like a medicine3 but a broken      
spirit drieth the bones4 #c4 ,it putteth
 the soul out of relish with its        
mercies1 and so causeth us to undervalue
 them1 and consequently to be unthankful
 for them1 and not to improve them4 #d4 
,it destroyeth the sense of the love of 
,god1 and lamentably undisposeth the    

soul to love him3 and therefore should  
be abhorred by us were it but for that  
one effect4 #e4 ,it destroyeth the joy  
in the ,holy ,ghost1 and unfitteth us to
 obey that command of ,god1 ,rejoice    
continually4 #f4 ,it contradicteth a    
heavenly mind and conversation1 and     
hindereth us from all foretastes of the 
everlasting joys4#cfd #g4 ,it           
undisposeth us to the excellent work of 
praise3 who can ascend in the praises of
 ,god1 while grief doth oppress and     
captivate the soul8 #h4 ,it destroyeth  
the sweetness of all ,god's ordinances1 
hearing1 reading1 prayer1 sacraments2 we
 may force ourselves to use them1 but   
shall have no delight in them4 #i4 ,it  
hindereth the exercise of faith1 and    
raiseth distrust1 and sinful doubts and 
fears1 within us4 #aj4 ,it causeth      
sinful discontents and murmurings at    
,god and man4 #aa4 ,it maketh us        
impatient1 peevish1 froward1 angry1 and 
hard to be pleased4 #ab4 ,it weakeneth  
the soul to all that is good1 and       

destroyeth its fortitude and strength3  
for it is the joy of the ,lord that is  
our strength1 ,neh4 viii4 #aj1 #ac4 ,it 
hindereth us in the duties of our       
callings3 who can do them as they should
 be done1 under the clog of a disquiet  
mind8 #ad4 ,it maketh us a grief and    
burden to our friends1 and robs them of 
the comfort which they should have in   
and by us4 #ae4 ,it maketh us           
unprofitable to others1 and hindereth us
 from doing the good we might2 when we  
should be instructing1 exhorting1 and   
praying for poor sinners1 or minding the
 church of ,god1 we are all taken up at 
home1 about our own afflictions4 #af4   
,it maketh us a stumblingblock and      
scandal to the ungodly1 and hindereth   
their conversion1 while the devil       
setteth us before the church doors1 to  
keep away the ungodly from a holy life1 
as men set scarecrows in their fields   
and gardens1 to frighten away the birds4
 #ag4 ,it dishonoureth religion1 by     
making men believe that it is a         

melancholy1 vexatious1 self-tormenting  
life4 #ah4 ,it obscureth the glory of   
the gospel1 and crosseth the work of    
,christ1 his ,spirit1 and ministers1 who
 all come upon a message of great joy to
 all nations2 and proclaim glad tidings 
to the worst of sinners2 much more to   
the sons of ,god1 and heirs of life4    
#ai4 ,it misrepresenteth ,god himself1  
as if we would persuade men1 that he is 
a hard and cruel master1 that none can  
please1 though they do all through a    
,mediator upon a covenant of grace2 and 
that it is worse with us since we served
 him than before2 and that he delighteth
 in our grief and misery1 and is against
 our peace and joy2 and as if there were
 no joy nor pleasure in his service4    
,such hideous doctrine do our lives     
preach of ,god1 when those that profess 
to fear and seek him1 do live in such   
immoderate grief and trouble4 #bj4 ,and 
it too much pleaseth the devil1 who is  
glad to torment us here1 if he may not  
do it in hell2 and especially do make   

ourselves the executioners upon         
ourselves1 when he is restrained2 when  
he can boast and say1 ,though ,i may not
 vex thee1 ,i will persuade thee to vex 
thyself4 ,these are the fruits of sinful
 sorrows4  ,direct4 ,,xvi4 ,govern your 
thoughts1 and suffer them not to muse   
and feed on those objects which cause   
your grief4 ,no wonder if your sore be  
always smarting1 when you are always    
rubbing on it in your thoughts4 ,of this
 ,i spake more fully even now4          
,tit4 #aj4 ,directions against sinful   
,despair 7and                           
,doubting74  ,despair is the contrary to
 hope4#cfe ,there is a despair that is a
 duty1 and a despair that is a sin1 and 
a despair that is indifferent1 as being 
but of natural and not of moral kind4   
,despair is a duty1 when it is contrary 
to the sinful hope before described2    
that is1 #a4 ,when we despair of any    
thing which ,god hath told us shall     
never come to pass3 for we are bound to 
believe his word3 as that all the world 

should be saved or converted1 or that   
our bodies should not die and perish1   
and many such like4 #b4 ,it is a duty to
 despair of ever attaining a good end by
 means1 or upon terms1 which ,god hath  
told us it shall never be attained by3  
and so it is a great duty for an        
unregenerate person to despair of ever  
being saved without regeneration1       
conversion1 and holiness2 and to despair
 of ever being pardoned or saved1 if he 
live after the flesh and have not the   
,spirit of ,christ1 and repent not      
unfeignedly of his sin1 and be not a new
 creature1 and crucify not the flesh    
with its affections and lusts4#cff ,such
 a despair is one of the first things   
necessary to the conversion of a sinner1
 because the false hopes of being       
pardoned and saved without regeneration1
 is the present hinderance to be        
removed4  ,despair is a sin1 when it is 
contrary to any hope which ,god         
commandeth us 7so it be not only a      
negative despair1 or bare not hoping1   

which in sleep and other times may be   
innocent1 but a positive despair1 which 
concludeth against hope74 ,as1 #a4      
,particular despair of the benefit of   
some particular promise2 as if ,israel  
had despaired of deliverance from       
,egypt1 or ,abraham of a son4 #b4       
,general despair of the fulfilling of   
some general promise2 as if we despaired
 of the resurrection1 or the kingdom of 
,christ in glory4 #c4 ,when by          
misapplication we despair of that pardon
 and salvation to ourselves1 which yet  
we believe shall be to others4  ,yea1   
despair is sinful sometimes when it is  
not contrary to any promise or commanded
 hope3 for if ,god have not revealed his
 will one way or other1 it is no duty to
 expect the thing1 and yet it is a sin  
to conclude positively that it will not 
be3 for then we shall say more than we  
know1 or than ,god hath revealed4 ,if   
hope be taken for the comfort that      
ariseth in us from the apprehension of a
 mere possibility1 then indeed it is a  

duty to hope for that good which is     
possible only2 but if hope be taken for 
a confident expectation1 then both such 
hope1 and also the contrary despair1    
would be a sin4 ,we may 7so7 non-sperare
 but not desperare4 ,possibles must be  
taken but for possibles1 yet still for  
such4  ,he that despaireth but of some  
common mercy which he should not despair
 of1 ratione materi committeth a sin of 
the smaller sort3 he that despaireth of 
a great mercy to others1 7though not    
promised17 committeth a greater sin     
ratione materi2 as if you despair of the
 conversion of a bad child1 or of the   
continuance of the gospel to the        
kingdom1 c4 ,but he that despaireth of  
his own pardon and salvation1 sinneth   
more perilously ratione materi4  ,the   
despairing of pardon and salvation upon 
a despair of the truth of the gospel1 or
 sufficiency of ,christ1 is damnable1   
and a certain mark of a wretched        
infidel1 if it be predominant4#cfg ,but 
to believe all the gospel to be true1   

and desire ,christ and life as best1 and
 yet to despair upon too bad thoughts of
 one's self1 or through some other      
mistake1 this is a sin of infirmity1    
consistent with grace 7unless the       
despair be so total and prevalent1 as to
 make the sinner settledly cast off a   
godly life1 and give up himself to a    
life of wickedness74 ,the ,scripture    
speaketh little of this humble sort of  
despair1 and no where threateneth it as 
it doth infidelity4  ,the commonest     
despair 7like ,spira's7 which cometh    
immediately from invincible predominant 
melancholy 7though occasioned first by  
sin7 is no otherwise sinful or          
dangerous1 than the despair or raving of
 a mad-man1 or one in a doting fever1   
is4 ,it is the too humble despair1      
through personal misapplication1 and    
particular mistakes1 that ,i shall speak
 of in this place4  ,direct4 ,i4 ,take  
heed of being ignorant of1 or           
misunderstanding1 the three great       
general grounds of faith and hope2 that 

is1 #a4 ,the infinite goodness of ,god1 
and his unmeasurable love and mercy4 #b4
 ,the relation of ,christ's office to   
all1 and the sufficiency of his ransom  
and sacrifice for all4 #c4 ,the         
universality of the promise1 or the act 
of oblivion1 or deed of gift of free    
pardon and salvation to all on condition
 of penitent belief and acceptance1     
which is procured and given by ,christ1 
and contained in the gospel4 ,if you    
mistake so about any one of these as not
 to believe or understand them1 or if   
you do not well consider and improve    
them1 no wonder if you be left under    
continual doubtings and liable to       
despair4  ,direct4 ,,ii4 ,understand    
well the true nature of the condition of
 this universal promise2 how much it    
consisteth in the will or acceptance of 
,christ and life as offered by the      
gospel2 or in our hearty consent to the 
baptismal covenant1 that ,god be our    
,god and ,father1 our ,saviour and      
,sanctifier3 and that in ,god's account 

the will is the man1 and he is a true   
believer1 and hath part in ,christ1 that
 is truly willing of him to the ends of 
his office3 and that he hath right to   
all the benefits of the covenant of     
grace1 who doth heartily consent to     
it4#cfh ,this is true faith2 this is the
 condition of pardon2 and on these terms
 ,christ and life are given4 ,this is   
the infallible evidence of a state of   
grace4 ,if you know not this1 but look  
after something else as necessary which 
is separable from this1 no wonder you   
are perplexed1 and inclined to despair4 
,direct4 ,,iii4 ,understand the extent  
of this pardoning covenant as to the    
sins which it pardoneth3 that it        
containeth the forgiveness of all sin   
without exception1 to them that perform 
the condition of it 7that is1 to        
consenters74 ,so that directly no sin is
 excepted but the non-performance of the
 condition2 but consequently1 all sin is
 excepted and none at all forgiven by   
it1 to them that do not perform the     

condition4 ,every conditional grant doth
 expressly except the non-performance of
 the condition by the making of it to be
 the condition4 ,he that saith1 ,all sin
 is forgiven to them that believe and   
repent1 and no other1 doth plainly      
import1 that not believing and not      
repenting are not forgiven1 while they  
continue2 nor any other sin to such4    
,but to penitent believers or           
consenters1 all sin is pardoned4 ,which 
made the ancients say1 that all sin is  
washed away in baptism1 supposing the   
person baptized to be a meet subject1   
and to have the condition of the        
covenant which is by baptism sealed and 
delivered to him4  ,direct4 ,,iv4       
,misunderstand not the excepted sin     
against the ,holy ,ghost2 which is no   
other1 than an aggravated               
non-performance and refusal of the      
condition of the covenant2 viz4 when    
infidels are so obstinate in their      
infidelity1 that they will rather impute
 the miracles of the ,holy ,ghost to the

 devil1 than they will be convinced by  
them that ,christ is the true ,messias  
or ,saviour4#cfi ,this is the true      
nature of the sin against the ,holy     
,ghost1 of which ,i have written the    
third part of my ,treatise of           
,infidelity4 ,so that no one hath the   
sin against the ,holy ,ghost that       
confesseth that ,jesus is the ,christ   
and ,saviour2 or that confesseth that   
the miracles done by ,christ1 and his   
apostles1 were done by the ,holy ,ghost2
 or that confesseth the gospel is true2 
or that doth not justify his sin and    
infidelity4 ,he must be a professed     
infidel against confessed miracles that 
commits this sin4 ,and yet many despair 
because they fear they have committed   
this sin1 that never understood what it 
is1 nor have any reason but bare fear1  
and some blasphemous temptations which  
they abhor1 to make them imagine that   
this sin is theirs4 ,but the truth is1  
in their fearing condition1 if any other
 sin had been as terribly spoken of1    

they would have thought it was theirs4  
,direct4 ,v4 ,understand the time to    
which the condition of the gospel doth  
extend1 namely1 to the end of our life  
on earth3 the day of his grace hath no  
shorter end4 ,for the gospel saith not1 
,he that believeth this year or the next
 shall be saved2 but absolutely1 without
 limitation to any time short of death1 
,he that believeth shall be saved4 ,so  
that to doubt whether true repentance   
and faith will be accepted at any time  
before death1 is but to be ignorant of  
the gospel1 or to doubt whether it be   
true4 ,and therefore for a despairing   
soul to say1 ,if ,i did repent1 it is   
too late1 because the day of grace is   
past1 is but to contradict the gospel   
covenant itself1 or to say he knows not 
what4 ,god never refused a soul that    
truly repented and believed before      
death4  ,object4 ,i4 ,but 7they will    
say7 do not some divines say that some  
men's day of grace is sooner past1 and  
,god hath forsaken them1 and it is too  

late1 because they came not in time4    
,sidenote3 ,when the day of grace is    
past4  ,answ4 ,they that understand what
 they say1 must say but this3 that this 
word1 the day of grace1 hath divers     
senses4 #a4 ,properly by the day of     
grace is meant1 the time in which1      
according to the tenor of the gospel1   
,god will pardon and accept those that  
repent2 and in this sense the time of   
life is the time of grace2 whenever a   
sinner repenteth and is converted1 he is
 pardoned4 #b4 ,sometimes by the day of 
grace is meant1 the time in which the   
means of grace is continued to a nation 
or a person4 ,and thus it is true1 that 
the day of grace is quicklier past with 
some countries than others3 that is1    
,god sometimes taketh away the preachers
 of his gospel from a people that reject
 them1 and so by preaching offereth them
 his grace no more4 ,but in this sense a
 man may easily know whether his day of 
grace be past or no2 that is1 whether   
,bibles1 and books1 and christians1 and 

preachers be all gone1 or not4 7,and yet
 if they were1 he that receiveth ,christ
 before they are gone is safe47 ,no man 
in his wits can think this day of grace 
is past with him while ,christ is       
offered him1 or while there is a ,bible1
 or preacher1 or christians about him4  
#c4 ,sometimes by the day of grace is   
meant1 the certain time which we are    
sure of as our own4 ,and so it is only  
the present minute that is the time of  
grace2 that is1 we cannot beforehand be 
sure of another minute2 but yet the next
 minute when it is come is as much the  
time of grace as the former was4 #d4    
,sometimes by the day of grace is meant1
 the time in which ,god actually worketh
 and giveth grace2 and that is no more  
than the day of our conversion4 ,and in 
this sense1 to have the day of grace    
past is a happiness and comfort2 that   
is1 that the day is past in which we    
were converted4 #e4 ,and sometimes by   
the day of grace is meant1 that day in  
which ,god moveth the hearts of the     

impenitent more strongly towards        
conversion than formerly he did4 ,and   
this is it that divines mean when they  
talk of the day of grace being past with
 men before their death2 that is1 though
 such have never a day of effectual     
grace1 yet their motions were stronger  
towards it1 than hereafter they shall   
be1 and they were fairer for conversion1
 than after when they are gone further  
from it4 ,this is true1 and this is all3
 and what is this to a soul that is     
willing to come in1 and ignorantly      
questioneth whether he shall be         
accepted1 because the day of grace is   
past8  ,object4 ,,ii4 ,but ,christ      
saith1 ,if thou hadst known in this thy 
day-- ,luke xix4 #db4  ,answ4 ,that was 
the day of the offers of grace by       
preaching3 we grant that nations have   
but their day of enjoying the gospel1   
which they may shorten by sinning it    
away4  ,object4 ,,iii4 ,but it is said  
of ,esau1 that afterward when he would  
have inherited the blessing he was      

rejected1 for he found no place of      
repentance though he sought it carefully
 with tears1 ,heb4 xii4 #ag4 ,it seems  
then that repentance in this life may be
 too late4  ,answ4 ,it is true that     
,esau's time for the blessing was past  
as soon as ,isaac had given it to       
,jacob4#cgj ,when he had sold his       
birthright it was too late to recall it1
 for the right was made over to his     
brother2 and it was not repentance1 and 
cries1 and tears1 that could recall the 
right he had sold1 nor recall the words 
that ,isaac had spoken3 but this doth   
not prove that our day of grace doth not
 continue till death1 or that any man   
repenting before his death shall be     
rejected as ,esau's repentance was3 the 
apostle neither saith nor meaneth any   
such thing4 ,the sense of his words are 
only this much3 ,take heed lest there be
 any so profane among you1 as to set so 
light by the blessings of the gospel1   
even ,christ and life eternal1 as to    
part with them for a base lust or       

transitory thing1 as ,esau1 that set    
more by a morsel of meat than by his    
birthright3 for let them be sure that   
the time will come1 7even the time      
mentioned by ,christ1 ,matt4 xxv4 #aj1  
#aa1 when the door is shut and the ,lord
 is come17 when they will dearly repent 
it2 and then1 as it was with ,esau when 
the blessing was gone1 so it will be    
with them when their blessing is gone1  
repentance1 and cries1 and tears will be
 too late3 for the gospel hath its      
justice and terrors as well as the law4 
,this is all in the text1 but there is  
no intimation that our day of grace is  
as short as ,esau's hope of the blessing
 was4  ,object4 ,,iv4 ,saul had but his 
time1 which when he lost he was forsaken
 of ,god4  ,answ4 ,saul's sin provoked  
,god to reject him from being king of   
,israel1 and to appoint another in his  
stead2 but if ,saul had repented he had 
been saved after that1 though not       
restored to the crown3 and it is true1  
that as ,god withdrew from him the      

spirit of government1 so many before    
death1 by the greatness of their sins1  
cause ,god to forsake them so far as to 
withhold those motions1 and convictions1
 and fears1 and disquietments1 in sin1  
which sometimes they had1 and to give   
them over to a reprobate mind1 to commit
 all uncleanness with greediness1 and   
glory in it as being past feeling1 ,rom4
 i4 #bh2 ,eph4 iv4 #ah1 #ai4 ,if it be  
thus with you1 you would be no better1  
you would not be recovered1 you think   
sin is best for you1 and hate all that  
would reform you4  ,object4 ,v4 ,it is  
said1 #b ,cor4 vi4 #b1 ,behold1 now is  
the accepted time1 behold1 now is the   
day of salvation4 ,and ,heb4 iii4 #g1   
#ab1 #ac1 ,to-day if ye will hear his   
voice1 harden not your hearts----lest   
any of you be hardened by the           
deceitfulness of sin4  ,answ4 ,this     
saith no more than that the present time
 is the best1 yea1 the only certain     
time2 and we are not sure that the day  
of salvation will continue any longer1  

because death may cut us off3 but if it 
do not1 yet sin is a hardening thing1   
and the longer we sin the more it       
hardeneth6 yea1 ,god may withhold the   
motions of his ,spirit1 and leave us to 
ourselves1 to the hardness of our       
hearts3 and thus he doth by thousands of
 wicked persons1 who are left in        
impenitency and hatred of the truth3 but
 most certainly if those men repented   
they might be saved1 and the very reason
 why they have not ,christ and life is  
still because they will not consent4    
,direct4 ,,vi4 ,understand by what help 
and strength it is that the obedience to
 the gospel must be performed3 not      
merely by your own strength1 but by the 
help of grace1 and strength of ,christ3 
if he have but made you willing1 he will
 help you to perform the rest4 ,you are 
not by this covenant to be a saviour and
 sanctifier to yourselves2 but to       
consent that ,christ be your ,saviour1  
and the ,holy ,spirit your ,sanctifier4 
,you might else despair indeed if you   

were left to that which you are utterly 
unable to do4 ,though you must work out 
your own salvation with fear and        
trembling1 it is he that worketh in you 
to will and to do of his good pleasure1 
,phil4 ii4 #ac4  ,direct4 ,,vii4        
,understand well the difference between 
mortal sins and infirmities1 that you   
may not think that every sin is a sign  
of death or gracelessness2 but may know 
the difference between those sins which 
should make you think yourselves        
unjustified1 and those sins which only  
call for particular humiliation1 being  
such as the justified themselves commit4
 ,though in the popish sense we take no 
sin to be venial1 that is1 which in     
itself is properly no sin1 nor deserveth
 death according to the law of works2   
yet the distinction between mortal and  
venial sin1 is of very great necessity3 
that is1 between sins which prove a man 
in a state of death1 or unjustified1 and
 sins which consist with a state of     
grace and justification2 between sins   

which the gospel pardoneth not1 and     
those which it pardoneth1 that is1 all  
that stand with true repentance4#cga    
,there are some sins which every one    
that repenteth of them1 doth so forsake 
as to cease committing them2 and there  
are some lesser sins1 which they that   
repent of them do hate indeed1 but yet  
frequently renew1 as our defective      
degrees in the exercise of repentance   
itself1 faith1 love1 trust1 fear1       
obedience2 our vain thoughts and words2 
some sinful passions1 omissions of many 
duties of thought1 affection1 word1 or  
deed towards ,god or man2 some minutes  
of time overslip us2 prayer and other   
duties have a sinful coldness or        
remissness in them1 and such like4 ,many
 such sins are fitly called infirmities 
and venial1 because they consist with   
life and are forgiven3 it is of great   
use to the peace of our consciences to  
discern the difference between these    
two1 for one sort require a conversion  
to another state1 and the other require 

but a particular repentance1 and where  
they are unknown1 are forgiven without  
particular repentance1 because our      
general repentance is virtually1 though 
not actually1 particular as to them4    
,one sort are cause of judging ourselves
 ungodly2 and the other sort are only   
cause of filial humiliation4 ,any one   
may see the great need of discerning the
 difference2 but yet it is a matter of  
very great judgment doctrinally to      
distinguish them1 much more actually to 
discern them in every instance in       
yourselves4 ,the way is to know first1  
what is the condition of the new        
covenant1 and of absolute necessity to  
salvation or justification2 and then    
every sin that is inconsistent with that
 condition is mortal1 and the rest that 
are consistent and do consist with it   
are venial1 or but infirmities4 ,as     
venial signifieth only that sort of sin 
which is pardonable1 and may consist    
with true grace1 so a venial sin may be 
in an unsanctified person materially1   

where it is not pardoned2 that is1 e4 g4
 his wandering thought or passion1 is a 
sin of that sort that in the godly is   
consistent with true grace3 but as      
venial signifieth a sin that is         
pardoned1 or pardonable1 without a      
regeneration1 or conversion into a state
 of life from a state of death1 so      
venial sin is in no unregenerate1       
unjustified person1 but is only the     
infirmities of the saints2 and thus ,i  
here speak of it4 ,in a word1 that sin  
which actually consisteth with habitual 
repentance1 and with the hatred of it1  
so far that you had rather be free from 
it than commit or keep it1 and which    
consisteth with an unfeigned consent to 
the covenant1 that ,god be your ,father1
 ,saviour1 and ,sanctifier1 and with the
 love of ,god above all1 is but an      
infirmity or venial sin4 ,but to know   
from the nature of the sin1 which those 
are1 requireth a volume by itself to    
direct you only4  ,direct4 ,,viii4      
,understand how necessary a faithful    

minister of ,christ is1 in such cases of
 danger and difficulty1 to be a guide to
 your consciences2 and open your case   
truly to them1 and place so much        
confidence in their judgment of your    
state as their office1 and abilities1   
and faithfulness do require1 and set not
 up your timorous1 darkened1 perplexed  
judgments above theirs1 in cases where  
they are fitter to judge4 ,such a guide 
is necessary1 both as appointed by      
,christ who is the author of his office1
 and in regard of the greatness1 and    
danger1 and difficulty of your case4 ,do
 you not feel that you are insufficient 
for yourselves1 and that you have need  
of help8 sure a soul that is tempted to 
despair may easily feel it4 ,you are    
very proud1 or blindly self-conceited1  
if you do not4 ,and you may easily know 
that ,christ that appointed them their  
office1 requireth that they be both used
 and trusted in their office1 as far as 
reason will allow4 ,and where there is  
no office1 yet ability and faithfulness 

deserve and require credit of           
themselves4 ,why else do you trust      
physicians and lawyers1 and all         
artificers1 in their several professions
 and arts1 as far as they are reputed   
able and faithful8 ,i know no man is to 
be believed as infallible as ,god is3   
but man is to be believed as man2 and if
 you will use and trust your spiritual  
guide but so far as you use and trust   
your physician or lawyer1 you will find 
the great benefit1 if you choose aright4
  ,direct4 ,,ix4 ,remember when you have
 sinned1 how sure1 and sufficient1 and  
ready a remedy you have before you1 in  
,jesus ,christ and the covenant of      
grace2 and that it is ,god's design in  
the way of redemption1 not to save any  
man as innocent1 that none may glory1   
but to save men that were first in sin  
and misery1 and fetch them as from the  
gates of hell1 that love and mercy may  
be magnified on every one that is saved1
 and grace may abound more by the       
occasion of sin's abounding1 ,rom4 v4   

#ae1 #bj4 ,not that any should continue 
in sin because grace hath abounded3 ,god
 forbid1 ,rom4 vi4 #a4 ,but that we may 
magnify that grace and mercy which hath 
abounded above our sins2 and turn the   
remembrance of our greatest sins to the 
admiration of that great and wonderful  
mercy4 ,to magnify mercy when we see the
 greatness of our sin1 and to love much 
because much is forgiven1#cgb this is to
 please ,god1 and answer the very design
 and end of our redemption3 but to      
magnify sin1 and extenuate mercy1 and to
 say1 ,my sin is greater than can be    
forgiven1 this is to please the devil1  
and to cross ,god's design in the work  
of our redemption4 ,is your disease so  
great that no other can cure it8 ,it is 
the fitter for ,christ to honour his    
office upon1 and ,god to honour his love
 and mercy on4 ,do but come to him that 
you may have life1#cgc and you shall    
find that no greatness of sin past1 will
 cause him to refuse you2 nor any       
infirmities which you are willing to be 

rid of1 shall cause him to disown you1  
or cast you out4 ,the prodigal is not so
 much as upbraided with his sins1 but   
finds himself1 before he is aware1 in   
his father's arms1 clothed with the best
 robes1 the ring and shoes1 and joyfully
 entertained with a feast4#cgd ,remember
 that there is enough in ,christ and the
 promise1 to pardon and heal all sins   
which thou art willing to forsake4      
,direct4 ,x4 ,take heed of being so     
blind or proud in thy humility1 as to   
think that thou canst be more willing to
 be a servant of ,christ1 than he is to 
be thy ,saviour1 or more willing to have
 grace1 than ,god is to give it thee1 or
 more willing to come home to ,christ1  
than he is to receive and welcome thee4 
,either thou art willing or unwilling to
 have ,christ and grace1 to be          
sanctified and freed from sin2 if thou  
be willing1 ,christ and his grace shall 
certainly be thine3 indeed if thou      
wouldst have pardon without holiness1   
this cannot be1 nor is there any promise

 of it2 but if thou wouldst have ,christ
 to be thy ,saviour and ,king1 and his  
,spirit to be thy ,sanctifier1 and hadst
 rather be perfect in love and holiness 
than to have all the riches of the      
world1 then art thou in sincerity that  
which thou wouldst be in perfection3    
understand that ,god accounteth thee to 
be what thou truly desirest to be4 ,the 
great work of grace lieth in the        
renewing of the will2 if the will be    
sound1 the man is sound4 ,i mean not the
 conquered1 uneffectual velleity of the 
wicked1 that wish they could be free    
from pride1 sensuality1 gluttony1       
drunkenness1 lust1 and covetousness1    
without losing any of their beloved     
honour1 wealth1 or pleasure2 that is1   
when they think on it as the way to hell
 they like not their sin1 but wish they 
were rid of it1 but when they think of  
it as pleasing their fleshly minds1 they
 love it more1 and will not leave it1   
because this is the prevailing thought  
and will4 ,so ,judas was unwilling to   

sell his ,lord1 as it was the betraying 
of the innocent1 and the way to hell1   
but he was more willing as it was the   
way to get his hire4 ,so ,herod was     
unwilling to kill ,john ,baptist1 as it 
was the murder of a prophet2 but his    
willingness was the greater1 as it was  
the pleasing of his damsel1 and the     
freeing himself from a troublesome      
reprover4 ,but if thy willingness to    
have ,christ and perfect holiness be    
more than thy unwillingness1 and more   
than thy willingness to keep thy sin1   
and enjoy the honour1 wealth1 and       
pleasures of the world1 then thou hast  
an undoubted sign of uprightness1 and   
that love to grace1 and desire after it1
 which nothing but grace itself doth    
give4 ,and if thou art thus willing1 it 
is great wrong to ,christ to doubt of   
his willingness4 ,for1 #a4 ,he is a     
greater lover of holiness than thou art2
 and therefore cannot come behind thee1 
in being willing of thy holiness4 #b4   
,he is more merciful to thee1 than thou 

art to thyself3 his love and mercy are  
beyond thy measure4 #c4 ,he hath begun  
to thee1 and fully showed his           
willingness first4 ,he died to prepare  
thee a full remedy2 he hath drawn up the
 covenant2 he hath therein expressed his
 own consent1 and entreateth thine2 he  
is the first in consenting1 and is a    
suitor to thee4 ,never sinner did yet   
begin to him in the world4 ,never any   
was willing of the match before him3 his
 general offer of mercy1 and covenant   
tendered to all1 doth show his          
willingness before they can show theirs 
by their acceptance4 ,never man overwent
 him in willingness1 and was more       
willing than he4 ,take this sinner1 as  
,god's infallible truth4 ,if the match  
break between ,christ and thee1 and thou
 be lost1 it shall not be through his   
refusal1 but through thine3 and it      
cannot break any other way1 no1 not by  
the craft or force of all the devils in 
hell1 but either because ,christ is     
unwilling1 or because thou art          

unwilling2 and on ,christ's part it     
shall never break4 ,and therefore if    
thou be willing the match is made2 and  
there is no danger but lest thy heart   
draw back4 ,if thou art not willing1 why
 complainest thou for want of that which
 thou wouldst not love8 ,if thou art    
willing1 the covenant is then made1 for 
,christ is more willing1 and was willing
 first4  ,direct4 ,,xi4 ,write out those
 sentences that contain the sense and   
substance of the gospel1 and often read 
them4 ,write them on thy very chamber   
walls1 and set them still before thine  
eyes2#cge and try whether they agree    
with the words of him that tempteth thee
 to despair3 such as these which ,i here
 transcribe for thee4 ,john iii4 #af1   
,god so loved the world that he gave his
 only begotten ,son1 that whosoever     
believeth in him should not perish1 but 
have everlasting life4--,ver4 #ai1 ,this
 is the condemnation1 that light is come
 into the world1 and men loved darkness 
rather than light1 because their deeds  

were evil4--#a ,john v4 #aj-ab1 ,he that
 believeth on the ,son of ,god hath the 
witness in himself3 he that believeth   
not ,god hath made him a liar1 because  
he believeth not the record that ,god   
gave of his ,son3 and this is the       
record1 that ,god hath given to us      
eternal life1 and this life is in his   
,son3 he that hath the ,son hath life2  
and he that hath not the ,son of ,god   
hath not life4--,john i4 #aa1 #ab1 ,he  
came unto his own1 but his own received 
him not3 but to as many as received him1
 to them gave he power to become the    
sons of ,god1 to them that believe on   
his name4--,rev4 xxii4 #ag1 ,let him    
that is athirst come2 and whosoever     
will1 let him take the water of life    
freely4--,john v4 #dj1 ,and ye will not 
come unto me1 that ye may have          
life4--,john vi4 #cg1 ,all that the     
,father giveth me1 shall come to me2 and
 him that cometh to me ,i will in no    
wise cast out4--,john vii4 #cg1 ,if any 
man thirst1 let him come to me and      

drink4--,luke xiv4 #ag1 ,come1 for all  
things are now ready4 ,and read oft     
,luke xv4  ,direct4 ,,xii4 ,distinguish 
between sin seen and felt1 and sin      
reigning unto death2 that you may not be
 so blinded as to think your sin        
greatest or your condition worst1 when  
your sight and feeling of it are        
greatest4 ,to see and feel your sin and 
misery is at least the ordinary         
preparation for recovery4 ,to be dead is
 to be past feeling4#cgf ,they that are 
most forsaken of ,god are most willing  
of their present condition1 and most    
love their sin1 and hate holiness and   
all that would reform them1 and if they 
have power1 will persecute them as      
enemies4  ,direct4 ,,xiii4 ,think not   
that the troublesome strivings and      
temptations which weary you are the     
worst condition1 or a sign of the       
victory of sin4 ,it is rather a sign    
that you are not yet forsaken of ,god1  
while he beareth witness in you against 
sin1 and is yet following you with his  

dissuasives4 ,paul saith1 ,gal4 v4 #ag1 
,for the flesh lusteth against the      
,spirit1 and the ,spirit against the    
flesh2 and these are contrary the one to
 the other2 so that ye cannot do the    
things that ye would4 ,read ,rom4 vii4  
from #ad to the end4  ,direct4 ,,xiv4   
,understand the difference between weak 
grace and no grace2 that you may not    
think every want of grace is a sign of  
total gracelessness4 ,when you have     
opened in your complaints a long        
catalogue of weaknesses1 consider       
whether yet there be not a true desire  
to be better1 and some degree of life   
with all these8  ,direct4 ,,xv4 ,think  
well of the excellency of the least     
degree of special grace2 that it is a   
seed of glory2 the beginning of life    
eternal2 the divine nature1 and the     
image of ,god1 and of greater worth than
 all the learning1 wealth1 and honour in
 the world4 ,and be not unthankful for  
so great a mercy1 because you have not  
more4  ,direct4 ,,xvi4 ,make conscience 

of observing the grace and mercy        
received1 as well as the wants remaining
 and the sins committed1 and of the     
thankful remembrance and mention of     
mercy1 as much as the humble mention of 
sin4 ,think as oft of mercy as of sin3  
talk of it as much to others2 and       
mention it to ,god as much in prayer3   
this is your plain duty3 if you will not
 do it1 your wilful unthankfulness for  
what you have received1 may well leave  
you in distress without the comfort of  
it4  ,direct4 ,,xvii4 ,let your thoughts
 of ,god's goodness bear some proportion
 with your thoughts of his knowledge and
 his power4 ,and then you will not be so
 apt to entertain false suspicions of   
it1 and think of him as a man-hater1    
like the devil1 nor to run away from    
him1 that is the infinite1 most         
attractive good4  ,direct4 ,,xviii4     
,record the particular kindnesses to    
thyself1 by which ,god hath testified   
his particular love to thee2 that they  
may stand as near and constant witnesses

 of his mercy and readiness to do thee  
good1 against thy excessive fearfulness 
and despair4  ,direct4 ,,xix4 ,think how
 few there are in the world so likely   
for mercy as thyself4 ,look not only on 
a few that are better than thyself2 but 
think how five parts of the world are   
open infidels and heathens2 and of the  
sixth part that are christians1 how few 
are reformed from popish and barbarous  
ignorance and superstition3 and among   
protestants how small is the number of  
them that are less in love with sin than
 thyself6 ,i know that many wicked men  
abuse this comparison to presumption1   
but ,i know also that a christian may   
and must use it against despair1 and not
 think of ,god and the ,redeemer as if  
he would save so few as are next to none
 at all4  ,direct4 ,,xx4 ,remember that 
,god commandeth faith and hope1 and     
forbiddeth unbelief and despair1#cgg and
 that it is your sin3 and will you sin  
more when you have sinned so much       
already8 ,what if you see no other      

reason why you should hope1 and why you 
should not despair1 but ,god's command8 
,is not that enough8 ,i charge you in   
the name of ,god obey him and despair   
not4 ,sin not wilfully thus against him1
 ,psal4 cxlvi4 #e2 xxxi4 #bd2 ,rom4     
viii4 #bd2 xv4 #d1 #ac2 ,col4 i4 #bc2 #a
 ,thess4 v4 #h2 ,heb4 iii4 #f2 vi4 #aa1 
#ah1 #ai2 ,tit4 i4 #b4 ,hope is your    
duty2 and dare you plead against duty8  
,despair is your sin1 and will you      
justify it8 ,yea1 consider what a deal  
of comfort is in this2 for if there were
 no hope of your salvation1 ,god would  
never have made it your duty to hope1   
nor forbidden you to despair4 ,he doth  
not bid the devils nor the damned hope  
as he doth you2 he forbiddeth not them  
to despair as he doth you3 there is     
cause for this2 he would have done it1  
if your condition were as hopeless as   
theirs is4  ,direct4 ,,xxi4 ,if ,god    
forbid you to despair1 it is certainly  
the devil that biddeth it4 ,and will you
 knowingly obey the devil8 ,what if the 

devil persuade you to it openly with his
 own mouth8 would you not know that it  
is bad which such an enemy draweth you  
to8 ,methinks this should be a very     
great comfort to you1 to think that it  
is the devil that persuadeth you to     
despair8 ,for that proveth that you     
should not despair2 and that proveth    
that your case is not desperate but     
hopeful4  ,direct4 ,,xxii4 ,think       
whither it tendeth3 to despair is to    
give up all hopes of your salvation2 and
 when you have no hope you will use no  
means2 for to what purpose should a man 
seek for that which he hath no hopes to 
find8 ,and so when this weight is taken 
off1 all the wheels stand still4 ,the   
meaning of the devil hath two parts3 the
 first is1 ,do not hear1 nor read1 nor  
pray1 nor seek advice1 nor talk any more
 about it with good people1 for there is
 no hope4 ,and the next part is1 either 
make away thyself1 or else sin boldly   
and take the pleasure of sin while thou 
mayst2 for there is no hope of any      

better4 ,and dost thou think that either
 of these is from ,god8 ,or is it for   
thy good8 ,what is the meaning of all1  
but cast away thy soul8 ,while thou     
hopest1 thou wilt seek1 and use some    
means2 but to cast away hope is to cast 
away all4 ,and hast thou so far lost    
self-love as to be thyself the doer of  
such a deed8  ,direct4 ,,xxiii4 ,think  
what a wrong thou dost to the ,father1  
the ,saviour1 and the ,sanctifier of    
souls1 to think so poorly and           
despairingly of his grace1 as if it were
 not able to prevail against thy sin2   
and to obscure thus the glory of his    
redemption2 and to believe the devil in 
his slandering1 extenuating1 and        
dishonouring that in ,god1 which he will
 have most glorified by sinners6        
,direct4 ,,xxiv4 ,bethink thee what one 
person thou canst name in all the world1
 that ever perished or was rejected1    
that was willing in this life to be     
saved and sanctified by ,christ1 and had
 rather have ,christ and perfect        

holiness than the treasures or pleasures
 of the world4 ,name me any one such    
person if thou canst3 but ,i am sure    
thou canst not3 and dost thou fear that 
which never was done to any one2 or     
think that ,christ will begin with thee8
  ,direct4 ,,xxv4 ,up1 man1 and be      
doing1 and resolve in despite of the    
devil that thou wilt wait on ,god in the
 use of means1 and cast thyself on      
,christ1 and if thou perish thou wilt   
perish there4 ,do this1 and thou shalt  
never perish4 ,thou canst not do worse  
than despair and give up all2 nor canst 
thou please the devil more1 nor         
displease ,god more1 nor wrong ,christ  
and the ,spirit more4 ,thou art certain 
that thou canst lose nothing by trusting
 thy soul on ,christ1 and hoping in him1
 and patiently using his means2 do but  
this1 and hope shall save thee1 when    
,satan by despair would damn thee4      
,direct4 ,,xxvi4 ,understand in what    
time and order it is that ,christ giveth
 his grace and saveth his people from   

their sins2 that he doth it not all at  
once1 but by degrees1 and taketh all the
 time of this present life to do it in4 
,as able as your ,physician is1 he will 
not finish the cure till your life be   
finished4 ,the next life is the state of
 absolute perfection2 all things are    
imperfect here3 despair not therefore of
 all that you have not yet attained2    
your sin may be more mortified yet1 and 
your grace yet more strengthened4 ,if it
 be done before you come to judgment it 
is well for you3 do your part in daily  
diligence3 do you plant and water1 and  
he will give the increase4 ,read more of
 this before1 part ii4 against          
,melancholy4  ,,footnotes3  #cbc ,see   
,plutarch of ,tranquillity of ,mind4    
#cbd #a ,pet4 ii4 #ba-bd2 ,isa4 liii4   
#cbe ,solus ,amor facit hominem bonum   
vel malum4 ,paul ,scaliger4 ,thes4 p4   
#gba4  #cbf ,nuptial love maketh        
mankind2 friendly love perfecteth it    
7much more divine love72 but wanton love
 corrupteth and embaseth it4 ,lord      

,bacon1 ,essay #aj4  #cbg ,bias1 in     
,laertio3 ,ita amandum quasi odio simus 
habituri3 plurimos enim esse malos4     
,quam tamen sententiam ,cicero in ,llio 
sapiente dicit plane indignum4 ,amicos  
sequere quos non pudeat elegisse4 ,idem 
ibid4  #cbh ,see before1 chap4 iv4 part 
vii4  #cbi ,read ,mr4 ,burroughs's      
excellent treatise called ,the ,jewel of
 ,contentment2 and that excellent tract 
of a heathen1 ,plutarch de              
,tranquillitate ,animi4  #ccj ,mentem   
nullis imaginibus depictam habeat3 nam  
si corde mundus et ab universis         
imaginibus liber esse cupit1 nil penitus
 cum amore possidere1 nulli homini per  
voluntarium affectum singulari          
familiaritate1 nullius ipsi1 adhrere    
debet4 ,omnis namque familiaritas aut   
conversatio pure propter ,dei amorem non
 inita1 variis imaginibus inficit et    
perturbat hominum mentes1 cum non ex    
,deo1 sed ex carne originem ducat4      
,quisquis in virum spiritualem et       
divinum proficere cupit1 is1 carnali vit

 penitus renunciata1 ,deo soli amore    
adhreat eundemque interiori homine suo  
peculiariter possideat1 quo habito mox  
omnis multiplicitas1 omnes imagines1    
omnis inordinatus erga creaturas amor   
fortiter ab eo profligabuntur2 ,deo     
quippe per amorem intus possesso        
protinus ab universis homo imaginibus   
liberatur4 ,deus spiritus est1 cujus    
imaginem nemo proprie exprimere aut     
effigiare potest4 ,thaulerus flor4 p4   
#gi1 #hj4  #cca ,stoici dicunt severos  
esse sapientes1 quod neque ipsi         
loquantur ad voluptatem1 neque ab aliis 
ad voluptatem dicta admittant4 ,esse    
autem et alios severos1 qui ad rationem 
acris vini severi dicantur2 quo ad      
medicamenta1 potius quam ad             
propinationem1 utuntur4 ,laert4 in      
,zenone4  #ccb ,prov4 xix4 #aj1 ,delight
 is not seemly for a fool4  #ccc ,siquis
 est quem flentem mori deceat1          
riderededecuit viventem2 cum instare1   
semperque supra verticem videret1 unde  
mors flendum sciret4 ,risum illum haud  

dubie fletus hic non longo sejunctus    
spatio sequebatur4 ,petrarch4 dial4     
#aai4 li4 #b4  #ccd ,see my ,sermon at  
,paul's called ,right ,rejoicing4 ,and  
here before1 chap4 iii4 dir4 xiii4  #cce
 ,doth any man doubt that if there were 
taken out of men's minds1 vain opinions1
 flattering hopes1 false valuations1    
imaginations1 c4 but it would leave the 
minds of a number of men1 poor shrunken 
things1 full of melancholy and          
indisposition1 and uncomfortable to     
themselves8 ,lord ,bacon's ,essay1 of   
,lies4  #ccf ,of hatred to men ,i shall 
speak anon4  #ccg ,malunt nescire1 quia 
jam oderunt4 ,tertul4 ,apologet4 c4 #a4 
#cch ,pene omnis sermo divinus habet    
mulos suos3 quot genera prceptorum sunt1
 tot adversariorum3 si largitatem esse  
in omnibus jubet ,dominus1 avarus       
irascitur3 si parsimoniam exigit1       
prodigus execratur3 sermones sacros1    
improbi1 hostes suos dicunt4 ,salvian4  
li4 #d4 ad ,eccles4 ,cath4 ,non ego tibi
 inimicus1 sed tu veritati4 ,hieron4 in 

,gal4 v4  #cci ,duo maxime contraria    
sunt consilio4 ,ira et festinatio4 ,bias
 in ,laert4  #cdj ,read ,seneca de ,ira1
 and be ashamed to come short of a      
heathen4  #cda ,proprium est            
magnitudinis ver non sentire se esse    
permissum4 ,qui non irascitur1          
inconcussus injuria persistit3 qui      
irascitur motus est4 ,senec4 de ,ira1   
lib4 #c4 c4 #e4  #cdb ,unicuique        
pertinacius contendenti justam habere   
causam permitte1 tacendoque contumaci   
cede3 sic uterque quieti et imperturbati
 permanebitis4 ,thauler4 flor4 pag4 #hd4
  #cdc #b ,cor4 v4 #ai1 #bj2 ,luke xiv4 
#ag2 ,matt4 xxii4 #h4  #cdd ,omnia      
,christe tui superant tormenta ferendo4 
,tollere qu nequeunt1 hc tollerare      
queunt4 ,his vita caruisse frui est3    
posuisse potiri4 ,et supersse pati est3 
et superesse mori4 ,ad tribunal ternum  
judicis provocatio salvet est3 solet is 
perperam judicata rescindere4 ,petrarch4
 dial4 #ff4 lib4 #b4  #cde ,job xiii4   
#be2 ,psal4 i4 #e1 #f2 lxviii4 #b2      

lxxiii4 #bj2 ,job xx4 #h4 ,victor       
,uticens4 saith of ,augustine1 that he  
died of fear4 ,nunc illud eloquenti1    
quod ubertim per omnes campos ecclesi   
decurrebat1 ipso metu siccatum est      
flamen3 when ,gensericus besieged       
,hippo4  #cdf ,valentinianus jussus ab  
,imperatore ,juliano immolare idolis1   
aut militia excedere1 sponte discessit4 
nec mora qui pro nomine ,christi        
amiserat tribunatum1 in locum           
persecutoris sui accepit imperium4      
,paul4 ,diaconus1 l4 #a4 p4 #a4  #cdg   
,when ,socrates' wife1 lamenting him1   
said1 ,injust morieris3 he answered1 ,an
 tu juste malles8 ,laert4 in ,socrat4   
#cdh ,the seven brethren that suffered  
in ,africa under ,hunnericus1           
,incedebant cum fiducia ad supplicium   
quasi ad epulas1 decantantes1 ,gloria   
,deo in excelsis1 c4 ,votiva nobis hc   
est dies1 et omni solennitate festivior4
 ,ecce nunc tempus acceptabile1 ecce    
nunc dies est salutis1 quando pro fide  
nunc domini dei nostri perferimus       

prparatum supplicium1 ne amittamus      
acquisit fidei intumentum4 ,sed et      
populi publica voce clamabant3 ,ne      
timeatis populi ,dei1 neque formidetis  
minas atque terrores prsentium          
tribulationum1 sed moriamur pro         
,christo1 ut ipse mortuus est1 redimens 
nos pretioso sanguine salutari4 ,victor4
 ,uticens4 p4 #cfh4 ,in ,paulo quinque  
gloriationes observavi4 ,gloriatur in   
imbecillitate1 in cruce ,christi1 in    
bona conscientia2 in afflictionibus1 in 
spe vit tern4 ,bucholtzer4  #cdi        
,idololatria tam altas in mundo egit    
radices1 ut non possit extirpari3 ideo  
optimum est confiteri et pati4          
,bucholtzer4 ,victor4 ,uticensis saith1 
that ,gensericus commanded that when    
,masculinus came to die1 if he were     
fearful1 they should execute him1 that  
he might die with shame1 but if he were 
constant1 they should forbear1 lest he  
should have the honour of a glorious    
martyrdom4 ,and so his boldness saved   
his life4 ,et si martyrem invidus hostis

 noluit facere confessorem1 tamen non   
potuit violare4  #cej ,anacharsis 7in   
,laertio7 percontanti qudam esset       
securissima navis3 ea inquit1 qu in     
portum venerit3 in heaven we shall be   
quiet from all these tumults4  #cea     
,ingenii philosophici est ex inimicorum 
odio decerpere aliquid quod vertat in   
suum bonum4 ,paul4 ,scalig4 p4 #gbh4    
#ceb ,extinctus amabiter idem4  #cec    
,heb4 x4 #ca1 #bf1 #bg1 #bi2 xii4 #bi4  
#ced ,qui propter timorem reticet       
veritatem1 veritatis proditor est4      
,hincmar4 ,rhemens4 ,dialog4 de ,statu4 
,eccl4  #cee ,see ,isa4 vii4 #d2 xxxv4  
#d2 xli4 #aj1 #ac2 xlii4 #b1 #h2 liv4   
#d2 ,jer4 v4 #bb4  #cef ,plus dicam3    
tanto est melius juste etiam damnari    
quam in juste absolvi1 quanto est pejus 
impunitum crimen quam punitum3 in hoc   
enim celeri juncta justitia est3 malo   
magno bonum ingens3 in illo autem scelus
 el impunitas1 qu nescio1 an scelere    
ipso pejor fit4 ,plutarch4 dial4 #ff4   
li4 #b4  #ceg ,see after1 part iii4 c4  

#bi4 tit4 #c4 and c4 #cj4  #ceh ,even   
sorrow that profiteth not1 may testify a
 just affection4 ,it is said by         
,laertius1 that when ,solon was reproved
 for mourning for his son1 with a ,nihil
 proficis2 he answered1 ,at propter hoc 
ipsum illachrymor1 quia nihil proficio4 
#cei ,that very old book of ,hermes1    
called ,pastor1 notably showeth how much
 grief and heaviness is an enemy to     
christianity and the ,spirit of ,god4   
#cfj ,pittaci sententia fuit1 prudentiam
 virorum esse prius-quam adversa        
contingant1 providere ne veniant3       
fortium vero1 cum illa contigerint1 quo 
animo ferre4 ,laert4 in ,pittac4  #cfa  
,acts viii4 #h4  #cfb ,libenter feras   
quod necesse est3 dolor patientia       
vincitur4 ,martin4 ,dumiens4 de ,morib4 
,tristitiam sin potes1 ne admiseris3 sin
 minus3 ne ostenderis4 ,id4 ib4  #cfc   
,see ,mr4 ,fenner's book of ,wilful     
,impenitency4  #cfd ,even ,anaxagoras1 a
 philosopher1 could say to one that     
asked him1 ,nullane tibi patri cura est8

 ,mihi quidem patri cura est1 et quidem 
summa3 digitum in clum intendens4       
,laert4 p4 #he4  #cfe ,see more of the  
cure of doubting1 ch4 #be4 part ii4     
#cff ,john iii4 #c1 #e2 ,heb4 xii4 #ad2 
,matt4 xviii4 #c2 ,luke xiii4 #c2 ,rom4 
viii4 #g1 #i1 #ac2 #b ,cor4 v4 #ag2     
,gal4 v4 #bd4  #cfg ,judas perished not 
merely by despair2 but he had no such   
repentance as renewed his soul1 nor any 
love to ,god and holiness4  #cfh ,john  
i4 #aa1 #ab2 iii4 #af1 #ah2 ,rev4 xxii4 
#ag2 #a ,john v4 #aa1 #ab2 ,john v4 #dj2
 ,luke xix4 #bg4  #cfi ,though the      
troubles of some call for a larger      
discourse of this sin1 yet having       
written a ,treatise of it1 ,i must not  
here be tedious in reciting what is     
there said already4  #cgj ,it seemeth to
 be ,isaac's repentance which ,esau     
found no place for4 ,but if it be spoken
 of the unacceptableness of his own     
repentance1 when it was too late1 it    
signifieth not that any man's is too    
late in this life as to salvation4  #cga

 ,de qu vide ,tract4 ,rob4 ,baronii of  
,mortal and ,venial ,sin4  #cgb ,luke   
vii4 #dg4  #cgc ,john v4 #dj4  #cgd     
,luke xv4 #bj1 #bb1 #bc4  #cge ,deut4   
vi4 #f-h2 xi4 #ah-bj4  #cgf ,eph4 iv4   
#ai4  #cgg ,psal4 xxxiii4 #ah2 xlii4 #e2
 xliii4 #e2 cxlvii4 #aa2 lxxi4 #ad4     
,,chapter ,,viii4                       
,,directions ,,for ,,the ,,government   
,,of ,,the ,,senses4                    
,,part ,i4            ,general          
,directions for the ,government of the  
,senses                          7by a  
,life of ,faith74  ,the most wise and   
gracious ,god1 having been pleased to   
constitute us of soul and body1 that our
 nobler part1 in its preparation and    
passage to a nobler state1 might have a 
companion and instrument suited to the  
lower place and employment1 through     
which it is to pass1 hath appointed our 
senses not only for the exercise and    
helps of life1 and the management of our
 inferior actions1 and the communication
 of his inferior mercies1 but also to be

 the common passage to the fantasy1 and 
so to the mind1 and to be serviceable to
 our rational powers1 and help in our   
service of our ,maker1 and communion    
with him in his higher gifts4 ,to these 
ends all our senses should be used2 as  
being capable of being sanctified and   
serviceable to ,god4 ,but sin made its  
entrance by them1 and by sin they are   
now corrupted and vitiated with the     
body1 and are grown inordinate1 violent1
 and unruly in their appetite2 and the  
rational powers having lost and forsaken
 ,god1 their proper end and chiefest    
object1 have hired or captivated        
themselves to the sensitive appetite1 to
 serve its ends4 ,and so the sensitive  
appetite is become the ruling faculty in
 the unsanctified1 and the senses the   
common entrance of sin1 and instruments 
of ,satan3 and though the work of grace 
be primarily in the rational powers1 yet
 secondarily the lower powers themselves
 also are sanctified1 and brought under 
the government of a renewed mind and    

will1 and so restored to their proper   
use4 ,and though ,i cannot say that     
grace immediately maketh any alteration 
on the senses1 yet mediately it doth1 by
 altering the mind1 and so the will1 and
 then the imagination1 and so the       
sensitive appetite1 and so in exercise  
the sense itself4 ,we see that          
temperance and chastity do not only     
restrain1 but take down the appetite    
from the rage and violence which before 
it had3 not the natural appetite1 but   
the sensitive1 so far as it is sinful4  
,the sanctifying and government of the  
senses and their appetite1 lieth in two 
parts3 first1 ,in guarding them against 
the entrance of sin3 and secondly1 ,in  
using them to be the entrance of good   
into the soul4 ,but this latter is so   
high a work that too few are skilled in 
it2 and few can well perform the other4 
,direct4 ,i4 ,the principal part of the 
work is about the superior faculties1 to
 get a well-informed judgment1 and a    
holy and confirmed will2 and not about  

the sense itself4 ,reason is dethroned  
by sin2 and the will is left unguided   
and unguarded to the rapes of sensual   
violence4 ,reason must be restored1     
before sense will be well governed2 for 
what else must be their immediate       
governor8 ,it is no sin in brutes to    
live by sense1 because they have not    
reason to rule it3 and in man it is     
ruled more or less1 as reason is more or
 less restored4 ,when reason is only    
cleared about things temporal1 7as in   
men of worldly wisdom17 there sense will
 be mastered and ruled as to such       
temporal ends1 as far as they require   
it4 ,but where reason is sanctified1    
there sense is ruled to the ends of     
sanctification1 according to the measure
 of grace4  ,direct4 ,,ii4 ,it is only  
the high1 eternal things of ,god and our
 salvation1 objectively settled in the  
mind and will1 and become as it were    
connatural to them1 and made our ruling 
end and interest that can suffice to a  
true and holy government of the senses4 

,lower things may muzzle them1 and make 
men seem temperate and sober as far as  
their honour1 and wealth1 and health1   
and life require it3 but this is but    
stopping a gap1 while most of the hedge 
lieth open1 and engaging the sense to   
serve the flesh1 the world1 and the     
devil1 in a handsome1 calm1 and less    
dishonoured way1 and not so filthily and
 furiously as others4  ,direct4 ,,iii4  
,the main part of this government in the
 exercise1 is in taking special care    
that no sensitive good be made the      
ultimate end of our desire1 nor sought  
for itself1 nor rested in1 nor delighted
 in too much2 but to see that the soul  
7having first habitually fixed on its   
proper higher end and happiness7 do     
direct all the actions of every sense   
7so far as it falls under deliberation  
and choice7 to serve it remotely to     
those holy ends4 ,for the sense is not  
sanctified1 if it be not used to a holy 
end2 and its object is not sanctified to
 us1 if it be not made serviceable to   

more holy objects4 ,a mere negative     
restraint of sense for common ends1 is  
but such as those ends are for which it 
is done4 ,when the eyes1 and ears1 and  
taste1 and feeling are all taught by    
reason to serve ,god to his glory and   
our salvation1 then1 and never till     
then1 they are well governed4  ,direct4 
,,iv4 ,to this end the constant use of a
 lively belief of the word of ,god and  
the things unseen of the other world1   
must be the first and principal means by
 which our reason must govern every     
sense1 both as to their restraint and   
their right employment4 ,and therefore  
living by sight and living by faith are 
opposed in ,scripture1 #b ,cor4 v4 #g4  
,for we walk by faith1 not by sight2    
that is1 sight and sense are not our    
principal guiding faculty1 but          
subservient to faith2 nor the objects of
 sight the things which we principally  
or ultimately seek or set by1 but the   
objects of faith2 as it is before       
expounded1 #b ,cor4 iv4 #ah1 ,while we  

look not at the things which are seen1  
but at the things which are not seen2   
for the things which are seen are       
temporal1 but the things which are not  
seen are eternal4 ,therefore faith is   
described to be the substance of things 
hoped for1 and the evidence of things   
not seen1 ,heb4 xi4 #a4 ,believing is to
 a christian instead of seeing2 because 
he knoweth by ,god's testimony1 that the
 things believed are true1 though they  
are unseen4 ,and you know that the      
objects of sense are all but trifles1 to
 the great astonishing objects of faith4
 ,therefore if faith be lively1 it must 
needs prevail and overrule the senses1  
because its objects utterly cloud and   
make nothing of the transitory objects  
of sense4 ,therefore the apostle ,john  
saith1 #a ,john v4 #d1 ,whatsoever is   
born of ,god overcometh the world2 and  
this is the victory that overcometh the 
world1 even our faith4 ,and ,moses1 by  
seeing him that is invisible1 overcame  
the desires of ,egypt's treasures1 and  

the fear of the wrath of the king1      
having respect to the recompence of     
reward1 ,heb4 xi4 #bf1 #bg4 ,stephen    
easily bore his cruel death1 when he saw
 heaven opened1 and ,christ standing at 
the right hand of ,god1 ,acts vii4 #ef4 
,i dare appeal to that man that is most 
sensual1 and saith1 ,i am not able to   
deny my appetite1 or rule my senses1    
whether he would not be able if he did  
but see at the same time what is done in
 the other world8 ,if he saw heaven1 and
 hell1 the glorified and the damned1 and
 saw the majesty of that ,god who       
commandeth him to forbear1 would he not 
then be able to let alone the cup1 the  
dish1 the harlot1 the sport1 which is   
now so powerful with him8 ,i would not  
thank the most beastly sensualist among 
you1 to live as temperately 7as to the  
act7 as the strictest saint alive1 if he
 did but see the worlds which departed  
souls now see4 ,it is not possible but  
it would overpower his sensual desires2 
yea1 and call off those senses to serve 

him in some inquiry what he should do to
 be saved4 ,therefore if believing the  
unseen world1 be instead of seeing it   
with our eyes1 it is most certain that  
the means to overcome sensuality is     
faith1 and lively belief must rule our  
senses4  ,direct4 ,v4 ,the more this    
belief of ,god and glory doth kindle    
love to them1 the more effectual it will
 be in the government of the senses4    
,our common proverb saith1 ,where the   
love is1 there is the eye4 ,how readily 
doth it follow the heart6 ,love will not
 alter the sense itself1 but it         
commandeth the use of all the senses4   
,it will not clear a dim1 decayed sight2
 but it will command it what to look    
upon4 ,as the stronger love of one dish1
 or one sport1 or one company1 will     
carry you from another which you love   
more faintly2 so the love of ,god1 and  
heaven1 and holiness1 will carry you    
from the captivity of all sensual       
things4  ,direct4 ,,vi4 ,it must be well
 considered how powerful and dangerous  

things sensible are1 and how high and   
hard a work it is in this our depraved1 
earthly state1 to live by faith upon    
things unseen1 and to rule the sense and
 be carried above it3 that so the soul  
may be awakened to a sufficient fear and
 watchfulness1 and may fly to ,christ   
for assistance to his faith4 ,it is no  
small thing for a man in flesh1 to live 
above flesh4 ,the way of the soul's     
reception and operation1 is so much by  
the senses here1 that it is apt to grow 
too familiar with things sensible1 and  
to be strange to things which it never  
saw4 ,it is a great work to make a man  
in flesh to deny the pleasures which he 
seeth1 and tasteth1 and feeleth1 for    
such pleasures as he only heareth of2   
and heareth of as never to be enjoyed   
till after death1 in a world which sense
 hath no acquaintance with4 ,oh what a  
glory it is to faith1 that it can       
perform such a work as this6 ,how hard  
is it to a weak believer6 ,and the      
strongest find it work enough4 ,consider

 this1 that it may awake you to set upon
 this work with that care that the      
greatness of it requireth1 and you may  
live by faith above a life of sight and 
sense2 for it is this that your         
happiness or misery lieth on4  ,direct4 
,,vii4 ,sense must not only be kept out 
of the throne1 but from any             
participation in the government2 and we 
must take heed of receiving it into our 
counsels1 or treating with it1 or       
hearing it plead its cause2 and we must 
see that it get nothing by striving1    
importunity1 or violence1 but that it be
 governed despotically and absolutely1  
as the horse is governed by the rider4  
,for if the government once be halved   
between sense and reason1 your lives    
will be half bestial3 and when reason   
ruleth not1 faith and grace ruleth not2 
for faith is to reason as sight to the  
eye4 ,there are no such beasts in human 
shape1 who lay by all the use of reason1
 and are governed by sense alone 7unless
 it be idiots or mad-men74 ,but sense   

should have no part of the government at
 all4 ,and where it is chief in power1  
the devil is there the unseen governor4 
,you cannot here excuse yourselves by   
any plea of necessity or constraint3 for
 though the sense be violent as well as 
enticing1 yet ,god hath made the reason 
and will the absolute governors under   
him2 and by all its rebellion and       
violence1 sense cannot depose them1 nor 
force them to one sin1 but doth all the 
mischief by procuring their consent4    
,which is done sometimes by affecting   
the fantasy and passions too deeply with
 the pleasure and alluring sweetness of 
their objects1 that so the higher       
faculties may be drawn into consent2 and
 sometimes by wearying out the resisting
 mind and will1 and causing them to     
remit their opposition1 and relax the   
reins1 and by a sinful privation of     
restraint to permit the sense to take   
its course4 ,a headstrong horse is not  
so easily ruled1 as one of a tender     
mouth that hath been well ridden2 and1  

therefore1 though it be in the power of 
the rider to rule him1 yet sometimes for
 his own ease he will loose the reins3  
and a horse that is used thus by a      
slothful or unskilful rider1 to have his
 will whenever he striveth1 will strive 
whenever he is crossed of his will1 and 
so will be the master4 ,as ill-bred     
children that are used to have every    
thing given them which they cry for1    
will be sure to cry before they will be 
crossed of their desire4 ,so it is with 
our sensitive appetite3 if you use to   
satisfy it when it is eager or          
importunate1 you shall be mastered by   
its eagerness and importunity2 and if   
you use but to regard it overmuch1 and  
delay your commands till sense is heard 
and taken into counsel1 it is two to one
 but it will prevail1 or at least will  
be very troublesome to you1 and prove a 
traitor in your bosom1 and its          
temptations keep you in continual       
danger4 ,therefore be sure that you     
never loose the reins2 but keep sense   

under a constant government1 if you love
 either your safety or your ease4       
,direct4 ,,viii4 ,you may know whether  
sense1 or faith and reason1 be the chief
 in government1 by knowing which of     
their objects is made your chiefest end1
 and accounted your best1 and loved1 and
 delighted in1 and sought accordingly4  
,if the objects of sense be thus taken  
for your best and end1 then certainly   
sense is the chief in government2 but if
 the objects of faith and reason1 even  
,god and life eternal1 be taken for your
 best and end1 then faith and reason are
 the ruling power4 ,though you should   
use never so great understanding and    
policy for sensual things1 7as riches1  
and honour1 and worldly greatness1 or   
fleshly delights17 this doth not prove  
that reason is the ruling power2 but    
proveth the more strongly that sense is 
the conqueror1 and that reason is       
depraved and captivated by it1 and      
truckleth under it1 and serveth it as a 
voluntary slave4 ,and the greater is    

your learning1 wit1 and parts1 and the  
nobler your education1 the greater is   
the victory and dominion of sense1 that 
can subdue1 and rule1 and serve itself  
by parts so noble4  ,sidenote3 ,deny not
 sense with the papists4  ,direct4 ,,ix4
 ,though sense must be thus absolutely  
ruled1 its proper power must neither be 
disabled1 prohibited1 nor denied4 ,you  
must keep your horse strong and able for
 his work1 though not headstrong and    
unruly2 and you must not keep him from  
the use of his strength1 though you     
grant him not the government4 ,nor will 
you deny but that he may be stronger    
than the rider1 though the rider have   
the ruling power3 he hath more of the   
power called 1 natural power1 though the
  be yours4 ,so it is here3 #a4 ,no man 
must destroy his bodily sense2 the      
quickest sense is the best servant to   
the soul1 if it be not headstrong and   
too impetuous4 ,the body must be        
stricken so far as to be kept under and 
brought into subjection1 #a ,cor4 ix4   

#bg2 but not be disabled from its       
service to the soul4 #b4 ,nor must we   
forbid or forbear the exercise of the   
senses1 in subordination to the exercise
 of the inferior senses1 ,heb4 iv4 #ad4 
,it is indeed a smaller loss to part    
with a right hand or a right eye1 than  
with our salvation2 but that proveth not
 that we are put to such straits as to  
be necessitated to either 7unless       
persecution put us to it74 #c4 ,nor must
 we deny the certainty of the sensitive 
apprehension1 when it keepeth its place2
 as the papists do1 that affirm it      
necessary to salvation to believe that  
the sight1 and taste1 and smell1 and    
feeling of all men in the world1 that   
take the sacrament1 are certainly       
deceived1 in taking that to be bread and
 wine which is not so4 ,for if all the  
senses of all men1 though never so sound
 and rational1 be certainly deceived in 
this1 we know not when they are not     
deceived1 and there can be no certainty 
of faith or knowledge3 for if you say   

that the church telleth us that sense is
 deceived in this1 and only in this1 ,i 
answer1 ,if it be not first granted that
 sense 7as so stated7 is certain in its 
apprehension1 there is no certainty then
 that there is a church1 or a man1 or a 
world1 or what the church ever said1 or 
any member of it4 ,and if sense be so   
fallible1 the church may be deceived1   
who by the means of sense doth come to  
all her knowledge4 ,to deny faith is the
 property of an infidel2 to deny reason 
is to deny humanity1 and is fittest for 
a mad-man1 or a beast 7if without       
reason1 reason could be denied72 but to 
deny the certainty of sense itself1 and 
of all the senses of all sound men1 and 
that about the proper objects of sense1 
this showeth that ambition can make a   
religion1 which shall bring man quite   
below the beasts1 and make him a        
mushroom1 that ,rome may have subjects  
capable of her government2 and all this 
under pretence of honouring faith1 and  
saving souls2 making ,god the destroyer 

of nature in order to its perfection1   
and the deceiver of nature in order to  
its edification4  ,direct4 ,x4 ,sense   
must not be made the judge of matters   
that are above it1 as the proper objects
 of faith and reason2 nor must we argue 
negatively from our senses in such      
cases1 which ,god in nature never       
brought into their court4 ,we cannot say
 that there is no ,god1 no heaven1 no   
hell1 no angels1 no souls of men1       
because we see them not4 ,we cannot say1
 ,i see not the antipodes1 nor other    
kingdoms of the world1 and therefore    
there is no such place3 so we say1 as   
well as the papists1 that sense is no   
judge whether the spiritual body of     
,christ be present in the sacrament1 no 
more than whether an angel be here      
present4 ,but sense with reason is the  
judge whether bread and wine be there   
present1 or else human understanding can
 judge of nothing4 ,christ would have   
had ,thomas to have believed without    
seeing and feeling1 and blesseth those  

that neither see him nor feel1 and yet  
believe2 but he never blesseth men for  
believing contrary to the sight1 and    
feeling1 and taste1 and all that have   
sound senses and understandings in the  
world4 ,their instance of the ,virgin's 
conception of ,christ1 is nothing       
contrary to this2 for it belongeth not  
to sense to judge whether a virgin may  
conceive4 ,nor will any wise man's      
reason judge1 that the ,creator1 who in 
making the world of nothing was the only
 cause1 cannot supply the place of a    
partial second cause in generation3 they
 might more plausibly argue with        
,aristotle against the creation itself1 
that ex nihilo nihil fit2 but as it is  
past doubt1 that the infallibility of   
sense is nothing at all concerned in    
this1 so it is sufficiently proved by   
christians1 that ,god can create without
 any pre-existent matter4 ,reason can   
see much further than sense by the help 
of sense2 and yet much further by the   
help of divine revelation by faith4 ,to 

argue negatively against the conclusions
 of reason or divine revelation1 from   
the mere negation of sensitive          
apprehension1 is to make a beast of man4
 ,we must not be so irrational or       
impious1 as to say1 that there is       
nothing but what we have seen1 or felt1 
or tasted1 c4 ,if we will believe others
 who have seen them1 that there are     
other parts of the world1 we have full  
reason to believe the sealed testimony  
of ,god himself1 that there are such    
superior worlds and powers as he hath   
told us4 ,we have the use of sense in   
hearing1 or seeing ,god's revelation2   
and we have no more in receiving man's  
report of those countries which we never
 saw4  ,if they will make it the        
question1 whether the sense may not be  
deceived2 ,i answer1 we doubt not by    
distance of the objects1 or distempers1 
or disproportions of itself or the      
media1 it may3 but if the sense itself1 
and all the means and objects1 have     
their natural soundness1 aptitude1 and  

disposition1 it is a contradiction to   
say it is deceived2 for that is to say1 
it is not the sense which we suppose it 
is4 ,if ,god deceive it thus1 he maketh 
it another thing4 ,it is no more the    
same1 nor will admit the same           
definition4 ,but1 however1 it is most   
evident1 that the senses being the first
 entrance or inlet of knowledge1 the    
first certainty must be there1 which is 
presupposed to the certain judgment of  
the intellect2 but if these err1 all    
following certainty which supposeth the 
certainty of the senses is destroyed2   
and this error in the first reception   
7like an error in the first concoction7 
is not rectified by the second4 ,and if 
,god should thus leave all men under a  
fallibility of sense1 he should leave no
 certainty in the world2 and ,i desire  
those that know the definition of a lie1
 to consider whether this be not to     
feign ,god to lie in the very frame of  
nature1 and by constant lies to rule the
 world1 when yet it is impossible for   

,god to lie4 ,and if this blasphemy were
 granted them1 yet it would be man's    
duty still to judge by such senses as he
 hath about the objects of sense2 for if
 ,god have made them fallible1 we cannot
 make them better2 nor can we create a  
reason in ourselves which shall not     
presuppose the judgment of sense1 or    
which shall supply its ordinary1 natural
 defects4 ,so that the ,roman faith of  
transubstantiation1 denying the reality 
of bread and wine1 doth not only unman  
the world1 but bring man lower than a   
beast1 and make sense to be no sense1   
and the world to be governed by natural 
deceit or lies1 and banish all certainty
 of faith and reason from the earth4    
,and after all1 7with such wonderful    
enmity to charity as maketh man liker   
the devil1 than else could easily be    
believed17 they sentence all to hell    
that believe not this2 and decree to    
burn them first on earth1 and to depose 
temporal lords from their dominions1    
that favour them1 or that will not      

exterminate them from their lands1 and  
so absolve their subjects from their    
allegiance1 and give their dominions to 
others4 ,all this you may read in the   
third canon of the ,lateran general     
council under ,innocent ,,iii4  ,direct4
 ,,xi4 ,look not upon any object of     
sense with sense alone1 nor stop in it1 
but let reason begin where sense doth   
end1 and always see by faith or reason  
the part which is invisible1 as well as 
the sensible part by sense4 ,by that    
which is seen1 collect and rise up to   
that which is unseen4 ,if ,god had given
 us an eye1 or ear1 or taste1 or        
feeling1 and not a mind1 then we should 
have exercised no other faculty but what
 we had4 ,but sure he that hath given us
 the higher faculty1 requireth that we  
use it as well as the lower4 ,and       
remember that they are not mere         
co-ordinate faculties1 but the sensitive
 faculty is subordinate to the          
intellectual3 and accordingly that which
 the sensible creature objectively      

revealeth through the sense unto the    
intellect1 is something to which things 
sensible are subordinate4 ,therefore if 
you stop in sensible things1 and see not
 the principle which animateth them1 the
 power which ordereth and ruleth them1  
and the end which they are made for1 and
 must be used for1 you play the beasts2 
you see nothing but a dead carcass      
without the soul1 and nothing but a     
useless1 senseless thing4 ,you know     
nothing indeed to any purpose2 no1 not  
the creature itself2 while you know not 
the use and meaning of the creature1 but
 separate it from its life1 and guide1  
and end4  ,direct4 ,,xii4 ,first        
therefore see that you ever look upon   
all things sensible as the products of  
the will of the invisible ,god1         
depending on him more than the sunshine 
doth upon the sun2 and never see or     
taste a creature separatedly from ,god4 
,will you know what a plant is1 and not 
know that it is the earth that beareth  
and nourisheth it8 ,will you know what a

 fish is1 and yet be ignorant that he   
liveth in the water8 ,will you know what
 a branch or fruit is1 and yet not know 
that it groweth on the tree8 ,the nature
 of things cannot be known without the  
knowledge of their causes and respective
 parts4 ,it is as no knowledge to know  
incoherent scraps and parcels4 ,to know 
a hand as no part of the body1 or an eye
 or nose without knowing a head1 or a   
body without knowing its life or soul1  
is not to know it1 for you make it      
another thing4 ,it is the difference    
between a wise man and a fool1 that     
sapiens respicit ad plura1 insipiens ad 
pauciora3 a wise man looketh            
comprehensively to things as they are   
conjunct1 and takes all together1 and   
leaveth out nothing that is useful to   
his end2 but a fool seeth one thing1 and
 overseeth another which is necessary to
 the true knowledge or use of that which
 he seeth4 ,see ,god as the cause and   
life of every thing you see4 ,as a      
carcass is but a ghastly sight without  

the soul1 and quickly corrupteth and    
stinketh when it is separated2 so the   
creature without ,god is an unlovely    
sight1 and quickly corrupteth and       
becomes a snare or annoyance to you4    
,god is the beauty of all that is       
beautiful1 and the strength of all that 
is strong1 and the glory of the sun and 
all that is glorious1 and the wisdom of 
all that is wise1 and the goodness of   
all that is good1 as being the only     
original1 total cause of all4 ,you play 
the brutes1 when you see the creature1  
and overlook its ,maker1 from whom it   
is1 whatsoever it is4 ,will you see the 
dial1 and overlook the sun8 ,remember it
 is the use of every creature to show   
you ,god1 and therefore it is the use of
 every sense to promote the knowledge of
 him4  ,direct4 ,,xiii4 ,see ,god as the
 ,conducter1 ,orderer1 and ,disposer of 
all the creatures1 according to their   
natures1 as moved necessarily or freely2
 and behold not any of the motions or   
events of the world1 without observing  

the interest1 and overruling hand of    
,god4 ,sense reacheth but to the effects
 and events2 but reason and faith can   
see the ,first ,cause and ,disposer of  
all4 ,again1 ,i tell you1 that if you   
look but on the particles of things by  
sense1 and see not ,god that setteth all
 together1 and doth his work by those   
that never dream of it1 you see but the 
several wheels and parcels of a clock or
 watch1 and know not him that made and  
keepeth it1 that setteth on the poise1  
and winds it up1 to fit his ends4       
,joseph could say1 ,god sent me hither1 
when his brethren sold him into ,egypt2 
and ,david felt his ,father's rod in    
,shimei's curse4  ,direct4 ,,xiv4 ,see  
,god the ,end of every creature2 how all
 things are ordered for his service2 and
 be sure you stop not in any creature1  
without referring it to a higher end3   
else1 as ,i have oft told you1 you will 
be but like a child or illiterate       
person1 who openeth a book1 and admireth
 the workmanship of the printer1 and the

 order and well-forming of the letters1 
but never mindeth or understandeth the  
subject1 sense1 or end4 ,or like one    
that looketh on a comely picture1 and   
never mindeth either him that made it1  
or him that is represented by it4 ,or   
like one that gazeth on the sign at an  
inn-door1 and praiseth the workmanship1 
but knoweth not that it is set there to 
direct him to entertainment and         
necessaries within4 ,and this folly and 
sin is the greater1 because it is the   
very end of ,god in all his works of    
creation and providence1 to reveal      
himself by them to the intellectual     
world2 and must ,god show his power1 and
 wisdom1 and goodness so wonderfully in 
the frame of the creation1 and in his   
daily general and particular providence8
 and shall man1 that daily seeth all    
this1 overlook the intended use and end8
 and so make all his glorious work as   
nothing1 or as lost to him8 ,sense      
knoweth no end but to its own delight1  
and the natural felicity of the         

sensitive creature1 such as things      
sensible afford2 but reason must take up
 the work where sense doth end its      
stage1 and carry all home to him that is
 the ,end of all4 ,for ,,of him1 and    
,,through him1 and ,,to him1 are all    
things1 to whom be glory for ever4      
,amen1 ,rom4 xi4 #cf4  ,direct4 ,,xv4   
,besides the general use and ultimate   
end of every creature1 labour for a     
clear acquaintance with the particular  
use and nearer end of every thing which 
you have to do with1 by which it is     
serviceable to your ultimate end1 and   
suppose still you saw that special use  
as subserving your highest end1 as the  
title written upon each creature4 ,as1  
suppose upon your ,bible it were        
written1 ,the word of the living ,god1  
to acquaint me with himself and his     
will1 that ,i may please1 and glorify1  
and enjoy him for ever4 ,and upon your  
godly friend suppose you saw this title 
written1 ,a servant of ,god1 that       
beareth his image1 and appointed to     

accompany and assist me in his service  
unto life everlasting4 ,upon your meat  
suppose you saw this title written1 ,the
 provisions of my ,father1 sent me as   
from my ,saviour's hands1 not to gratify
 my sensuality1 and serve my inordinate 
desires1 but to refresh and strengthen  
my body for his service in my passage to
 everlasting life4 ,so upon your        
clothes1 your servants1 your goods1 your
 cattle1 your houses1 and every thing   
you have1 inscribe thus their proper use
 and end4  ,direct4 ,,xvi4 ,know both   
the final and the mediate danger1 of    
every thing that you have to do with2   
and suppose you still see them written  
upon every thing you see4 ,the final    
danger is hell2 the mediate danger in   
general is sin2 but you must find what  
sin it is that this creature will be    
made a temptation to by the devil and   
the flesh4 ,as1 suppose you saw written 
upon money and riches1 ,the bait of     
covetousness and all evil1 to pierce me 
through with many sorrows1 and then to  

damn me4 ,and suppose you saw written   
upon great buildings1 and estates1 and  
honours1 and attendance1 ,the great     
price which the devil would give for    
souls2 and the baits to tempt men to the
 inordinate love of fleshly pleasures1  
and to draw their hearts from ,god and  
heaven to their damnation4 ,suppose you 
still saw written upon beauty1 and      
tempting actions and attire1 ,the bait  
of lust1 by which the devil corrupteth  
the minds of men to their damnation4    
,suppose you saw written on the         
play-house door1 ,the stage of the      
mountebank of hell1 who here cheateth   
men of their precious time1 and enticeth
 them to vanity1 luxury1 and damnation1 
under pretence of instructing them by a 
nearer and more pleasant way than       
preachers do4 ,the like ,i say of       
gaming1 recreations1 company3 see the   
particular snare in all4  ,direct4      
,,xvii4 ,to this end be well acquainted 
with your own particular inclinations   
and distempers1 that you may know what  

creature is like to prove most dangerous
 to you1 that there you may keep the    
strictest watch4 ,if you be subject to  
pride1 keep most from the baits of      
pride1 and watch most cautelously       
against them4 ,if you be subject to     
covetousness1 watch most against the    
baits of covetousness4 ,if you are      
inclined to lust1 away from the sight of
 alluring objects4 ,the knowledge of    
your temper and disease must direct you 
both in your diet and your physic4      
,direct4 ,,xviii4 ,live as in a constant
 course of obedience2 and suppose you   
saw the law of ,god also written upon   
every thing you see4 ,as when you look  
on any tempting beauty1 suppose you saw 
this written on the forehead1 ,thou     
shalt not lust--,whoremongers and       
adulterers ,god will judge--,they shall 
not enter into the kingdom of ,god4#cgh 
,see upon the forbidden dish or cup the 
prohibition of ,god1 ,thou shalt not eat
 or drink this4 ,see upon money and     
riches this written1 ,thou shalt not    

covet4 ,see upon the face of all the    
world1 ,love not the world1 nor the     
things that are in the world3 if any man
 love the world1 the love of the ,father
 is not in him1 #a ,john ii4 #ae4 ,thus 
see the will of ,god on all things4     
,direct4 ,,xix4 ,make not the objects of
 sense over-tempting and dangerous to   
yourselves2 but take special care1 as   
much as in you lieth1 to order all so1  
that you may have as much of the        
benefit1 and as little of the snare of  
the creature as is possible4 ,would you 
not be gluttonous pleasers of your      
appetite8 choose not then too full a    
table1 nor over-pleasant1 tempting      
drinks or dishes1 and yet choose those  
that are most useful to your health4    
,would you not over-love the world1 nor 
your present house1 or lands1 or        
station8 ,be not too instrumental       
yourselves in gilding or dulcifying your
 bait6 if you put in the sugar1 the     
devil and the flesh will put in the     
poison4 ,will you make all as pleasant  

and lovely as you can1 when you believe 
that the over-loving them is the        
greatest danger to your salvation8 ,will
 you be the greatest tempters to        
yourselves1 and then desire ,god not to 
lead you into temptation8  ,direct4     
,,xx4 ,let not the tempting object be   
too near your sense2 for nearness       
enrageth the sensitive appetite1 and    
giveth you an opportunity of sinning4   
,come not too near the fire if you would
 not be burnt 7and yet use prudence in  
keeping the usefulness of it for warmth1
 though you avoid the burning74         
,distance from the snares of pride1 and 
lust1 and passion1 and other sins1 is a 
most approved remedy1 and nearness is   
their strength4  ,direct4 ,,xxi4        
,accustom your souls to frequent and    
familiar exercise about their invisible 
objects1 as well as your senses about   
theirs4 ,and as you are daily and hourly
 in seeing1 and tasting1 and hearing the
 creature1 so be not rarely in the      
humble adoration of him that appeareth  

to you in them4 ,otherwise use will make
 the creature so familiar to you1 and   
disuse will make ,god so strange1 that  
by degrees you will wear yourselves out 
of his acquaintance1 and become like    
carnal1 sensual men1 and live all by    
sense1 and forget the holy exercise of  
the life of faith4  ,direct4 ,,xxii4    
,lose not your humble sense of the      
badness of your hearts1 how ready they  
are as tinder to take the fire of every 
temptation2 and never grow fool-hardy   
and confident of yourselves4 ,for your  
holy fear is necessary to your          
watchfulness1 and your watchfulness is  
necessary to your escape and safety4    
,peter's self-confidence betrayed him to
 deny his ,lord4 ,had ,noah1 and ,lot1  
and ,david been more afraid of the sin1 
they had been like to have escaped it4  
,it is a part of the character of the   
beastly heretics that ,jude declaimeth  
against1 that they were spots in their  
feasts of charity1 when they feasted    
with the church1 feeding themselves     

without fear1 ver4 #ab4 ,when the       
knowledge or sense of your weakness and 
sinful inclination is gone1 then fear is
 gone1 and then safety is gone1 and your
 fall is near4                          
,,part ,,ii4          ,particular       
,directions far the ,government of the  
,eyes4  ,direct4 ,i4 ,know the uses that
 your sight is given you for4 ,as1 #a4  
,to see the works of ,god1 that thereby 
your minds may see ,god himself4 #b4 ,to
 read the word of ,god1 that therein you
 may perceive his mind4 #c4 ,to see the 
servants of ,god whom you must love1 and
 the poor whom you must relieve or pity1
 and all the visible objects of your    
duty2 to conduct your body in the       
discharge of its office about all the   
matters of the world4#cgi ,and in       
special often to look up towards heaven1
 the place where your blessed ,lord is  
glorified1 and whence he shall come to  
take you to his glory4  ,direct4 ,,ii4  
,remember the sins which the eye is most
 in danger of1 that you may be watchful 

and escape4 #a4 ,you must take heed of a
 proud1 and lofty1 and scornful eye2    
which looketh on yourselves with        
admiration and delight1 as the peacock  
is said to do on his tail1 and on others
 as below you with slighting and        
disdain4#chj #b4 ,you must take heed of 
a lustful1 wanton eye1 which secretly   
carrieth out your heart to a befooling  
piece of dirty flesh1 and stealeth from 
beauty and ornaments a spark to kindle  
that fire which prepareth for           
everlasting fire4#cha #c4 ,take heed of 
a greedy1 covetous eye1 which with      
,achan and ,gehazi looketh on the bait  
to tempt you to unlawful love and       
desire1 and to bring you by their sin   
unto their ruin4#chb #d4 ,take heed of a
 luxurious1 gluttonous1 and drunken     
eye2#chc which is looking on the        
forbidden fruit1 and on the tempting    
dish1 and the delicious cup1 till it    
have provoked the appetite of that      
greedy worm1 which must be pleased1     
though at the rate of thy damnation4 #e4

 ,take heed of a gazing1 wandering      
eye1#chd which1 like a vagrant1 hath no 
home1 nor work1 nor master1 but gaddeth 
about to seek after death1 and find out 
matter for temptation4 ,prov4 xvii4 #bd1
 ,wisdom is before him that hath        
understanding1 but the eyes of a fool   
are in the ends of the earth4 #f4 ,take 
heed of an envious eye1 which looketh   
with dislike and discontent at the      
prosperity of others1 especially such as
 stand cross to your own interest4#che  
,matt4 xx4 #ae1 ,is thine eye evil      
because ,i am good8 ,it is the envious  
eye that in ,scripture most usually is  
called by the name of an evil eye1  4   
,it is an eye that would see evil rather
 than good upon another3#chf as ,deut4  
xv4 #i1 ,lest thine eye be evil against 
thy poor brother1 c4 ,prov4 xxiii4 #f1  
it is an eye that grudgeth another any  
thing that is ours4 ,so ,prov4 xxviii4  
#bb2 ,mark vii4 #bb4 #g4 ,take heed of a
 passionate1 cruel eye1 that kindleth   
the hurting or reviling fire in thy     

breast1 or is kindled by it2 that       
fetcheth matter of rage or malice from  
all that displeaseth thee in            
another4#chg #h4 ,take heed of a        
self-conceited and censorious eye1 that 
looketh on all the actions of another   
with quarrelling1 undervaluing1 censure1
 or reproach4#chh #i4 ,take heed of a   
fond and fanciful eye1 that falls in    
love too much with houses1 or friend1 or
 child1 or goods1 or whatsoever pleaseth
 it4 #aj4 ,take heed of a sleepy1       
sluggish eye1 that is shut to good1 and 
had rather sleep than watch1 and read1  
and pray1 and labour4#chi #aa4 ,abhor a 
malignant eye1 which looketh with hatred
 on a godly man1 and upon the holy      
assemblies and communion of saints1 and 
upon holy actions2 and can scarce see a 
man of exemplary zeal and holiness1 but 
the heart riseth against him1 and could 
wish all such expelled or cut off from  
the earth4#cij ,this is the heart that  
hath the image of the devil in most     
lively colours1 he being the father of  

such1 as ,christ calleth him1 ,john     
viii4 #dd4 #ab4 ,abhor a hypocritical   
eye1 which is lifted up to heaven1 when 
the heart is on earth1 on lusts1 on     
honours1 on sports1 or pleasure1 or     
plotting mischief against the just4#cia 
,know the evil and danger of all these  
diseases of the eye4  ,direct4 ,,iii4   
,remember that the eye being the        
noblest1 and yet the most dangerous     
sense1 must have the strictest watch4   
,sight is often put in ,scripture for   
all the senses2 and living by sight is  
opposed to living or walking by faith4  
,we walk by faith1 not by sight1 #b     
,cor4 v4 #g ,and a sensual life is      
called1 a walking in the ways of our    
heart and in the sight of the eyes1     
,eccles4 xi4 #i4 ,an ungoverned eye doth
 show the power of the ungoverned       
senses4 ,abundance of good or evil      
entereth in by these doors3 all lieth   
open if you guard not these4  ,direct4  
,,iv4 ,remember that as your sin or     
duty1 so your sorrow or joy1 do depend  

much on the government of your eyes2 and
 their present pleasure is the common   
way to after-sorrow4 ,what a flood of   
grief did ,david let into his heart by  
one unlawful look6  ,direct4 ,v4        
,remember that your eye is much of your 
honour or dishonour1 because it is the  
index of your minds4 ,you see that which
 is next the mind itself1 or the most   
immediate beam of the invisible soul1   
when you see the eye4 ,how easily doth a
 wandering eye1 a wanton eye1 a proud   
eye1 a luxurious eye1 a malicious eye1 a
 passionate eye1 bewray the treasure of 
sin which is in the heart6#cib ,your    
soul lieth opener to the view of others 
in your eye1 than in any other part3    
your very reputation therefore should   
make you watch4  ,direct4 ,,vi4         
,remember that your eye is of all the   
senses most subject to the will1 and    
therefore there is the more of duty or  
sin in it2 for voluntariness is the     
requisite to morality1 both good and    
evil4 ,your will cannot so easily       

command your feeling1 tasting1 hearing1 
or smelling1 as it can your sight2 so   
easily can it open or shut the eye in a 
moment1 that you are the more           
unexcusable if it be not governed2 for  
all its faults will be proved the more  
voluntary4 ,ham was cursed for not      
turning away his eyes from his father's 
shame1 and ,shem and ,japheth blessed   
for doing it4 ,the righteous is thus    
described1 ,he that stoppeth his ears   
from hearing of blood1 and shutteth his 
eyes from seeing evil2 he shall dwell on
 high1 c4 ,isa4 xxxiii4 #ae4 ,men's     
idols which they are commanded to cast  
away are called1 ,the abomination of    
their eyes1 ,ezek4 xx4 #g4 ,covetousness
 is called1 ,the lust of the eyes1 #a   
,john ii4 #af4 ,it is said of the       
unclean1 that they have eyes full of    
adultery1 #b ,pet4 ii4 #ad4 ,and as sin1
 so punishment is placed on the eye3#cic
 ,the eyes of the lofty shall be        
humbled1 ,isa4 v4 #ae4 ,yea1 the whole  
bodies of the daughters of ,zion are    

threatened to be dishonoured with       
nakedness1 scabs1 and stink1 and shame1 
because they walked with wanton eyes1   
haughtily1 and mincing as they go1 c4   
,isa4 iii4 #af4  ,direct4 ,,vii4        
,therefore let believing reason1 and a  
holy1 resolved1 fixed will1 keep a      
continual law upon your eyes1 and let   
them be used as under a constant        
government4 ,this ,job calleth1 the     
making a covenant with them1 ,job xxxi4 
#a4 ,leave them not at liberty2 as if a 
look had nothing in it of duty or sin2  
or as if you might look on what you     
would4 ,will you go to foolish1 tempting
 plays1 and gaze on vain1 alluring      
objects1 and think there is no harm in  
all this8 ,do you think your eye cannot 
sin as well as your tongue8 undoubtedly 
it is much sin that is both committed by
 it1 and entereth at it3 keep away      
therefore from the bait1 or command your
 eye to turn away4  ,direct4 ,,viii4    
,remember still how much more easy and  
safe it is1 to stop sin here at the     

gates and outworks1 than to beat it out 
again when it is once got in3 if it have
 but tainted your very fantasy or       
memory1 7as tempting sights will almost 
unavoidably do17 it hath there spawned  
the matter for a swarm of vain and      
sinful thoughts4 ,it is almost          
impossible to rule the thoughts without 
ruling the eye3 and then the passions   
are presently tainted2 and the citadel  
of the heart is taken before you are    
aware4 ,you little know when a lustful  
look1 or a covetous look1 beginneth the 
game1 to how sad a period it tendeth4   
,many a horrid adultery1 and murder1 and
 robbery1 and wickedness1 hath begun but
 with a look3 a look hath begun that    
which hath brought many a thousand to   
the gallows1 and many millions to hell6 
,direct4 ,,ix4 ,keep both eye and mind  
employed in continual duty1 and let them
 not be idle1 and have leisure to wander
 upon vanity4 ,idleness and neglect of  
spiritual and corporal duty is the      
beginner and the nurse of much          

sensuality4 ,let your spiritual work and
 your lawful bodily labours1 take up    
your time and thoughts1 and command and 
keep your senses in their services4     
,direct4 ,x4 ,beg daily of ,god the     
preserving assistance of his grace and  
providence4 ,of his inward grace to     
confirm you and assist you in your      
resolutions and watch2 and of his       
providence and gracious disposals of you
 and objects1 to keep the temptations   
from before your eyes3 and when others  
will run and go on purpose1 to gaze on  
vain or tempting shows1 or to admire    
like children the vanities of the       
playful1 pompous world1 do you go to    
,god with ,david's prayer1 ,turn away   
mine eyes from beholding vanity3 and    
quicken me in thy way1 ,psal4 cxix4 #cg4
 ,and imitate him3 ,mine eyes prevent   
the night watches1 that ,i might        
meditate in thy word1 ver4 #adh4 ,and   
make every look a passage to thy mind1  
to carry it up to ,god1 and pray1 ,open 
thou mine eyes1 that ,i may behold      

wondrous things out of thy law1 ,psal4  
cxix4 #ah4 ,observe these1 with the     
general directions forenamed4           
,,part ,,iii4                ,directions
 for the ,government of the ,ear4       
,direct4 ,i4 ,employ your ears in the   
duties which they were made for2 and to 
that end understand those duties4#cid   
,which are as followeth3 #a4 ,to be the 
organ of reception of such              
communications from others1 as are      
necessary for our converse in the world1
 and the duties of our several relations
 and vocations4 #b4 ,to hear the word of
 ,god delivered publicly by his         
appointed teachers of the church4 #c4   
,to hear the counsel of those that      
privately advise us for our good2 and   
the reproofs of those that tell us of   
our sin and danger4 #d4 ,to hear the    
praises of ,god set forth by his church 
in public1 and particular servants in   
private4 #e4 ,to hear from our ancestors
 and the learned in history1 what hath  
been done in the times before us4 #f4   

,to hear the complaints and petitions of
 the poor1 and needy1 and distressed1   
that we may compassionate them and      
endeavour their relief4 #g4 ,to be the  
passage for grief and hatred to our     
hearts1 by the sinful words which we    
hear unwillingly4  ,direct4 ,,ii4 ,know 
which are the sins of the ear that you  
may avoid them4 ,and they are such as   
follow3 #a4 ,a careless ear1 which      
heareth the word of ,god1 and the       
private exhortations of his servants1 as
 if it heard them not4 #b4 ,a sottish1  
sleepy ear1 that heareth the word of    
,god but as a confused sound1 and       
understandeth not1 nor feeleth what is  
heard4 #c4 ,a scornful ear1 which       
despiseth the message of ,god1 and the  
reproofs and counsel of men1 and        
scorneth to be reproved or taught4 #d4  
,an obstinate1 stubborn ear1 which      
regardeth not advice or will not yield4 
#e4 ,a profane and impious ear1 which   
loveth to hear oaths1 and curses1 and   
profane1 and blasphemous expressions4   

#f4 ,a carnal ear1 which loveth to hear 
of fleshly things1 but savoureth not the
 words which savour of holiness4 #g4 ,an
 airy1 hypocritical ear1 which loveth   
more the music and melody1 than the     
sense and spiritual elevation of the    
soul to ,god2 and regardeth more the    
numbers and composure and tone1 than the
 matter of preaching1 prayer1 or other  
such duties2 and serveth ,god with the  
ear1 when the heart is far from him4 #h4
 ,a curious ear1 which nauseateth the   
most profitable sermons1 prayers1 or    
discourses1 if they be not accurately   
ordered and expressed2 and slighteth or 
loseth the offered benefit1 for a       
7modal7 imperfection in the offer1 or   
instrument2 and casteth away all the    
gold because a piece or two did catch a 
little rust3 and perhaps quarrelleth    
with the style of the sacred            
,scriptures1 as not exact or fine enough
 for its expectations4 #i4 ,an itching  
ear1 which runs after novelties1 and a  
heap of teachers1 and liketh something  

extraordinary better than things        
necessary4 #aj4 ,a selfish ear1 which   
loveth to hear all that tends to the    
confirmation of its own conceits1 and to
 be flattered or smoothed up by others1 
and can endure nothing that is cross to 
its opinions4 #aa4 ,a proud ear1 which  
loveth its own applause1 and is much    
pleased with its own praises1 and hateth
 all that speak of him with mean1       
undervaluing words4 #ab4 ,a peevish1    
impatient ear1 which is nettled with    
almost all it heareth2 and can endure   
none but silken words1 which are oiled  
and sugared1 and fitted by flattery or  
the lowest submission1 to their froward 
minds2 and is so hard to be pleased1    
that none but graduates in the art of   
pleasing can perform it4 #ac4 ,a bold1  
presumptuous ear1 which will hear false 
teachers and deceivers in a proud       
conceit1 and confidence of their own    
abilities1 to discern what is true and  
what is false4 #ad4 ,an ungodly ear1    
that can easily hear the reproach of    

holiness1 and scorns at the servants and
 ways of ,christ4 #ae4 ,a neutral1      
indifferent ear1 that heareth either    
good or evil1 without much love or      
hatred1 but with a dull and cold        
indifferency4 #af4 ,a dissembling1      
temporizing ear1 which can complyingly  
hear one side speak for holiness1 and   
the other speak against it1 and suit    
itself to the company and discourse it  
meets with4 #ag4 ,an uncharitable ear1  
which can willingly hear the censures1  
backbitings1 slanders1 revilings1 that  
are used against others1 yea against the
 best4 #ah4 ,an unnatural ear1 which can
 easily and willingly hear the dishonour
 of their parents1 or other near        
relations1 if any carnal interest do but
 engage them against their honour4 #ai4 
,a rebellious1 disobedient ear1 which   
hearkeneth not to the just commands of  
magistrates1 parents1 masters1 and other
 governors1 but hearkeneth with more    
pleasure to the words of seditious      
persons that dishonour them4 #bj4 ,a    

filthy1 unclean1 and adulterous ear1    
which loveth to hear filthy1 ribald     
speeches1 and love-songs1 and romances1 
and lascivious plays1 and the talk of   
wanton lust and dalliance4 #ba4 ,a      
self-provoking ear1 that hearkeneth     
after all that others say against them1 
which may kindle hatred1 or dislike1 or 
passion1 in them4 #bb4 ,a busy1 meddling
 ear1 which loveth to hear of other     
men's faults1 or matters which concern  
them not1 and to hearken to tattlers1   
and carry-tales1 and make-bates1 and to 
have to do with evil reports4 #bc4 ,a   
timorous1 cowardly1 unbelieving ear1    
which trembleth at every threatening of 
man1 though in a cause which is ,god's1 
and he hath promised to justify4 #bd4   
,an idle ear1 which can hearken to idle1
 time-wasting talk1 and make the sins of
 tattlers your own4 ,all these ways 7and
 more7 you are in danger of sinning by  
the ear1 and becoming partakers in the  
sins of all whose sinful words you hear1
 and of turning into sin the words of   

,god1 and his servants1 which are spoken
 for your good4  ,sidenote3 ,when       
hearing evil is a sin4  ,direct4 ,,iii4 
,know when the hearing of evil1 and not 
hearing good1 is your sin3 that is1 #a4 
,when it is not out of any imposed      
necessity1 but of your voluntary choice2
 and when you might avoid it upon lawful
 terms1 without a greater hurt1 and will
 not4 #b4 ,when you hate not the evil   
which you are necessitated to hear1 and 
love not the good which through         
necessity you cannot hear2 but your     
hearts comply with your necessities4 #c4
 ,when you show not so much disowning   
and dislike of the evil which you hear1 
as you might do1 without an             
inconvenience greater than the benefit2 
but make it your own by sinful silence  
or compliance4 #d4 ,when you are        
presumptuous and fearless of your       
danger4  ,sidenote3 ,the danger of      
hearing4  ,direct4 ,,iv4 ,know wherein  
the danger of such sinful hearing lieth4
 ,as1 #a4 in displeasing ,god1 who      

loveth not to see his children hearken  
to those that are abusing him1 nor to   
see them playing too boldly about fire  
or water1 nor to touch any stinking or  
defiling thing1 but calls to them1 ,come
 out from among them1 and be ye         
separate1 saith the ,lord1 and touch not
 the unclean thing1 and ,i will receive 
you1 #b ,cor4 vi4 #af-ah4 #b4 ,it is    
dangerous to your fantasy and memory1   
which quickly receiveth hurtful         
impressions by what you hear3 if you    
should hear provoking words1 even       
against your wills1 yet it is hard to   
escape the receiving of some hurtful    
impression by them3 and if you hear     
lascivious1 filthy words against your   
wills1 7much more if willingly71 it is  
two to one but they leave some thoughts 
in your minds which may gender unto     
further sin4 ,and it is dangerous to    
your passions and affections1 lest they 
catch fire before you are aware4 ,and it
 is dangerous to your understandings1   
lest they be perverted and seduced3 and 

to your wills1 lest they be turned after
 evil1 and turned away from good2 and   
alas6 how quickly is all this done6 #c4 
,it is dangerous to the speaker1 lest   
your voluntary hearing encourage him in 
his sin1 and hinder his repentance4 #d4 
,and it is dishonourable to ,god and    
godliness4  ,direct4 ,v4 ,do your best  
to live in such company where you shall 
hear that which is good and edifying1   
and to escape that company whose        
conference is hurtful and corrupt4 ,run 
not yourselves into this temptation3 be 
sure you have a call2 and your call must
 be discerned1 #a4 ,by your office and  
place2 whether any duty of your office  
or relation bind you to be there4 #b4   
,by your ends3 whether you be there as a
 physician to do them good1 7as ,christ 
went among sinners17 or to do the work  
of your proper calling2 or whether you  
are there out of a carnal1 man-pleasing1
 or temporizing humour8 #c4 ,by the     
measure of your abilities to attain     
those ends4 #d4 ,by the measure of your 

danger to receive the infection4 #e4 ,by
 the quality of your company1 and the   
probability of good or evil in the      
event4  ,sidenote3 ,when you are called 
into ill company4  ,direct4 ,,vi4 ,when 
you are called into ill company1 go     
fortified with defensive and offensive  
arms1 as foreseeing what danger or duty 
you are like to be cast upon4 ,foresee  
what discourse you are like to hear1 and
 accordingly prepare yourselves3 let    
your first preparation be to preserve   
yourselves from the hurt1 and your next 
preparation to confute the evil1 and    
convince the sinful speaker1 or at least
 to preserve the endangered hearers1 if 
you have ability and opportunity4 ,if   
you are to hear a seducing1 heretical   
teacher1 there is another kind of       
preparation to be made4 ,if you are to  
hear a beastly1 filthy talker1 there is 
another kind of preparation to be made4 
,if you are to hear a cunning ,pharisee1
 or malignant enemy of godliness1       
reproach1 or cavil1 or wrangle against  

the ,scriptures1 or the ways of ,god1   
there is another kind of preparation to 
be made4 ,if you are to hear but the    
senseless scorns1 or railings and       
bawlings of ignorant1 profane1 and      
sensual sots1 there is another kind of  
preparation to be made4 ,to give you    
particular directions for your          
preparations against every such danger  
would make my work too tedious2 but     
remember how much lieth upon your own   
preparations or unpreparedness4         
,direct4 ,,vii4 ,be not sinfully wanting
 in good discourse yourselves1 if you   
would not be insnared by bad discourse  
from others4 ,your good discourse may   
prevent1 or divert1 or shame1 or        
disappoint their evil discourse4 ,turn  
the stream another way2 and do it       
wisely1 that you expose not yourselves  
and your cause to scorn and laughter2   
and do it with such zeal as the cause   
requireth1 that you be not borne down by
 their greater zeal in evil4 ,and where 
it is unfit for you to speak1 if it may 

be1 let your countenance or departure   
signify your dislike and sorrow4        
,direct4 ,,viii4 ,specially labour to   
mortify those sins1 which the           
unavoidable discourse of your company   
doth most tempt you to2 that where the  
devil doth most to hurt you1 you may    
there do most in your own defence4 ,doth
 the talk which you hear tend most to   
heresy1 seduction1 or to turn you from  
the truth8 ,study the more to be        
established in the truth2 read more     
books for it2 and hear more that is said
 by wise and godly men against the error
 which you are tempted to4 ,is it to    
profaneness or dislike of a holy life1  
that your company tempt you8 ,address   
yourselves the more to ,god1 and give up
 yourselves to holiness1 and let your   
study and practice be such as tend to   
keep your souls in relish with holiness1
 and hatred of sin4 ,is it pride that   
their applauding discourse doth tempt   
you to8 ,study the more the doctrine of 
humiliation4 ,is it lust that they      

provoke you to1 or is it drunkenness1   
gluttony1 sinful recreations1 or        
excesses8 ,labour the more in the work  
of mortification1 and keep the strictest
 guard where they assault you4  ,direct4
 ,,ix4 ,be not unacquainted with the    
particular weaknesses and dangers of    
your own hearts1 or any of your sinful  
inclinations2 that when you know where  
the wall is weakest1 you may there make 
the best defence4 ,that wanton word will
 set a wanton heart on fire1 which a    
sober mind doth hear with pity as a     
bedlam kind of speech4 ,a peevish1      
passionate heart is presently disturbed 
and kindled with those words which are  
scarce observed by a well-composed soul4
  ,direct4 ,x4 ,hear every sinful word  
as dictated by the devil2 and suppose   
you saw him all the while at the        
speaker's elbow1 putting each word into 
his mouth1 and telling him what to say4 
,for it is as verily the devil that doth
 suggest them all1 as if you saw him4   
,suppose you saw him behind the railer1 

hissing him on1 as boys do dogs in      
fighting1 and bidding him1 ,call him    
thus or thus3 suppose you saw him at the
 malignant's ear1 bidding him revile a  
holy life1 and speak evil of the ways   
and servants of the ,lord3 suppose you  
saw him behind the wanton1 bidding him  
use such ribald talk1 or on the stage1  
suggesting it to the actors2 or at the  
ear of those that would provoke you to  
passion1 to tell them what to say       
against you3 this just supposition would
 much preserve you4  ,direct4 ,,xi4     
,suppose you heard the end annexed to   
every speech4 ,as when you hear one     
tempting you to lust1 suppose he said1  
,come1 let us take our pleasures awhile1
 and be damned for ever3 so also in     
every word that tempteth you to any     
other sin2 if the tempter put in the    
sin1 do you put in ,god's wrath and     
hell1 and separate not that which ,god  
hath adjoined1 but with the serpent see 
the sting4  ,direct4 ,,xii4 ,observe    
when the infection first seizeth on you1

 and presently take an antidote to expel
 it1 if you love your souls4 ,the signs 
of infection are1 #a4 ,when your zeal   
abateth1 and you grow more indifferent  
to what you hear4 #b4 ,next you will    
feel some little inclination to it4 #c4 
,next you will a little venture upon an 
imitation4 #d4 ,and lastly you will come
 to a full consent1 and so to ruin4 ,if 
you feel but a remitting of your dislike
 and hatred1 or any filth or tincture   
left on your thoughts and fantasy1 go   
presently and shake them off2 bewail it 
to ,god in true repentance1 and wash    
your souls in the blood of ,christ1 and 
cast up the poison by holy resolutions1 
and sweat out the remnant by the fervent
 exercises of love and holiness4        
,,part ,,iv4             ,directions for
 governing the ,taste and ,appetite4    
,tit4 #a4 ,directions against ,gluttony4
  ,the most that is necessary to be said
 to acquaint you with the nature and    
evil of this sin1 is said before in     
chapter iv4 part vii4 against           

flesh-pleasing4 ,but something more     
particularly must be said1 #a4 ,to show 
you what is and what is not the sin of  
gluttony4 #b4 ,to show you the causes of
 it4 #c4 ,the odiousness of it4 ,and1   
#d4 ,to acquaint you with the more      
particular helps and means against it4  
,i4 ,gluttony is a voluntary excess in  
eating1 for the pleasing of the         
appetite1 or some other carnal end4#cie 
,here note1 #a4 ,the matter4 #b4 ,the   
end or effect of this excess4 7#a47 ,it 
is sometimes an excess in quantity1 when
 more is eaten than is meet4 7#b47 ,or  
else it may be an excess in the         
delicious quantity1 when more regard is 
had to the delight and sweetness than is
 meet4 7#c47 ,or it may be an excess in 
the frequency and ordinary              
unseasonableness of eating2 when men eat
 too oft1 and sit at it too long4 7#d47 
,it may be an excess in the costliness  
or price2 when men feed themselves at   
too high rates4 7#e47 ,or it may be an  
excess of curiosity in the dressing1 and

 saucing1 and ordering of all4 #b4 ,and 
it is usually for some carnal end4      
,whether it may be properly called      
gluttony1 if a man should think that at 
a sacrifice of thanksgiving he were     
bound to eat inordinately1 and so made  
the service of ,god his end1 we need not
 inquire 7though ,i see not but it may  
have that name74 ,for that is a case    
that is more rare2 and it is undoubtedly
 a sin3 and it is gluttony1 if it be    
done for the pleasing of others that are
 importunate with you4 ,but the common  
gluttony is when it is done for the     
pleasing of the appetite1 with such a   
pleasure1 as is no help to health or    
duty1 but usually a hurt to body or     
soul2 the body being hurt by the excess1
 the soul is hurt by the inordinate     
pleasure4#cif  ,yea1 it is a kind of    
gluttony and excess1 when men will not  
fast or abstain when they are required1 
from that which at other times they may 
use with abstinence and without blame4  
,if a man use not to eat excessively nor

 deliciously1 yet if he will not abstain
 from his temperate diet1 either at a   
public fast1 or when his lust requireth 
him to take down his body1 or when his  
physician would diet him for his health1
 and his disease else would be increased
 by what he eateth1 this is an          
inordinate eating and excess to that    
person1 at that time4 ,or if the delight
 that the appetite hath in one sort of  
meat1 which is hurtful to the body1     
prevail against reason and health so    
with the person that he will not forbear
 it1 it is a degree of gulosity or      
gluttony1 though for quantity and       
quality it be in itself but mean and    
ordinary4  ,by this you may see1 #a4    
,that it is not the same quantity which 
is an excess in one1 which is in        
another4 ,a labouring man may eat       
somewhat more than one that doth not    
labour2 and a strong and healthful body1
 more than the weak and sick4 ,it must  
be an excess in quantity1 as to that    
particular person at that time1 which   

is1 when to please his appetite he      
eateth more than is profitable to his   
health or duty4 #b4 ,so also the        
frequency must be considered with the   
quality of the person2 for one person   
may rationally eat a little and often1  
for his health1 and another may         
luxuriously eat ofter than is profitable
 to health4 ,eccl4 x4 #af1 #ag1 ,woe to 
thee1 ,o land1 when thy king is a child1
 and thy princes eat in the morning4    
,blessed art thou1 ,o land1 when thy    
king is the son of nobles1 and thy      
princes eat in due season1 for strength 
and not for drunkenness4 #c4 ,and in    
point of costliness1 the same measure is
 not to be set to a prince and to a     
ploughman2 that is luxurious excess in  
one1 which may be temperance and        
frugality in another4 ,but yet1         
unprofitable cost1 which1 all things    
considered1 would do more good another  
way1 is excess in whomsoever4 #d4 ,and  
in curiosity of diet a difference must  
be allowed3 the happier healthful man   

need not be so curious as the sick2 and 
the happy ploughman need not be so      
curious1 as state and expectation       
somewhat require the noble and the rich 
to be4 #e4 ,and for length of time1     
though unnecessary sitting out time at  
meat be a sin in any1 yet the happy poor
 man is not obliged to spend all out so 
much this way1 as the rich may do4 #f4  
,and it is not all delight in meat1 or  
pleasing the appetite1 that is a        
sin2#cig but only that which is made    
men's end1 and not referred to a higher 
end2 even when the delight itself doth  
not tend to health1 nor alacrity in     
duty1 nor is used to that end1 but to   
please the flesh and tempt unto excess4 
#g4 ,and it is not necessary that we    
measure the profitableness of quantity  
or quality by the present and immediate 
benefits2 but by the more remote1       
sometimes3 so merciful is ,god1 that he 
alloweth us that which is truly for our 
good1 and forbiddeth us but that which  
doth us hurt1 or at least1 no good4 #h4 

,all sin in eating is not gluttony2 but 
only such as are here described4  ,,ii4 
,the causes of gluttony are these3 #a4  
,the chiefest is an inordinate appetite1
 together with a fleshly mind and will1 
which is set upon flesh-pleasing as its 
felicity4 ,they that are after the flesh
 do mind the things of the flesh1 ,rom4 
viii4 #f1 #g4 ,this gulosity1 which     
,clemens ,alexandrinus calleth the      
throat devil1 and the belly devil is the
 first cause4#cih  #b4 ,the next cause  
is1 the want of strong reason1 faith1   
and a spiritual appetite and mind1 which
 should call off the glutton1 and take  
him up with higher pleasures2 even such 
as are more manly1 and in which his real
 happiness doth consist4 ,they that are 
after the ,spirit do mind the things of 
the ,spirit1 ,rom4 viii4 #f4 ,reason    
alone may do something to call up a man 
from this felicity of a beast1 7as      
appeareth by the philosopher's assaults 
upon the epicures17 but faith and love1 
which feast the soul with sweeter       

delicates1 must do the cure4  #c4       
,gluttony is much increased by use3 when
 the appetite is used to be satisfied1  
it will be the more importunate and     
impetuous2 whereas a custom of          
temperance maketh it easy1 and makes    
excess a matter of no delight1 but      
burden4 ,i remember myself1 that when ,i
 first set upon the use of ,cornaro's   
and ,lessius's diet1 as it is called1   
7which ,i did for a time1 for some      
special reasons17 it seemed a little    
hard for two or three days2 but within a
 week it became a pleasure1 and another 
sort1 or more was not desirable4 ,and ,i
 think almost all that use one dish     
only1 and a small quantity1 do find that
 more is a trouble and not a temptation 
to them3 so great a matter is use       
7unless it be with very strong and      
labouring persons74  #d4 ,idleness and  
want of diligence in a calling is a     
great cause of luxury and gluttony4     
,though labour cause a healthful        
appetite1 yet it cureth a beastly1      

sensual mind4 ,an idle person hath      
leisure to think of his guts1 what to   
eat and what to drink1 and to be longing
 after this and that2 whereas a man that
 is wholly taken up in lawful business1 
especially such as findeth employment   
for the mind as well as for the body1   
hath no leisure for such thoughts4 ,he  
that is close at his studies1 or other  
calling1 hath somewhat else to think on 
than his appetite4  #e4 ,another        
incentive of gluttony is the pride of   
rich men1 who1 to be accounted good     
housekeepers1 and to live at such rates 
as are agreeable to their grandeur1 do  
make their houses shops of sin1 and as  
bad as alehouses2 making their tables a 
snare both to themselves and others1 by 
fulness1 variety1 deliciousness1        
costliness1 and curiosity of fare4 ,it  
is the honour of their houses that a man
 may drink excessively in their cellars 
when he please3 and that their tables   
have excellent provisions for gluttony1 
and put all that sit at them upon the   

trial of their temperance1 whether a    
bait so near them1 and so studiously    
fitted1 can tempt them to break the     
bounds and measure which ,god hath set  
them4#cii ,it is a lamentable thing when
 such as have the rule of others1 and   
influence on the common people1 shall   
think their honour lieth upon their sin2
 yea1 upon such a constant course of    
sinning2 and shall think it a dishonour 
to them to live in sweet and wholesome  
temperance1 and to see that those about 
them do the like4 ,and all this is1     
either because they overvalue the esteem
 and talk of fleshly epicures1 cannot   
bear the censure of a swine2 or else    
because they are themselves of the same 
mind1 and are such as glory in their    
shame1 ,phil4 iii4 #ah1 #ai4  #f4       
,another incentive is the custom of     
urging and importuning others to eat    
still more and more2 as if it were a    
necessary act of friendship4 ,people are
 grown so uncharitable and selfish1 that
 they suspect one another1 and think    

they are not welcome1 if they be not    
urged thus to eat2 and those that invite
 them think they must do it to avoid the
 suspicion of such a sordid mind4 ,and  
,i deny not but it is fit to urge any to
 that which it is fit for them to do2   
and if we see that modesty maketh them  
eat less than is best for them1 we may  
persuade them to eat more4 ,but now1    
without any due disrespect to what is   
best for them1 men think it a necessary 
compliment to provoke others more and   
more to eat1 till they peremptorily     
refuse it3 but amongst the familiarest  
friends1 there is scarce any that will  
admonish one another against excess1 and
 advise them to stop when they have     
enough1 and tell them how easy it is to 
stop when they have enough1 and tell    
them how easy it is to step beyond our  
bounds1 and how much more prone we are  
to exceed1 than to come short3 and so   
custom and compliment are preferred     
before temperance and honest fidelity4  
,you will say1 ,what will men think of  

us if we should not persuade them to    
eat1 much more if we should desire them 
to eat no more8 ,i answer1 #a4 ,regard  
your duty more than what men think of   
you4 ,prefer virtue before the thoughts 
or breath of men4 #b4 ,but yet if you do
 it wisely1 the wise and good will think
 much the better of you4 ,you may easily
 let them see that you do it not in     
sordid sparing1 but in love of          
temperance and of them2 if you speak but
 when there is need either for eating   
more or less2 and if your discourse be  
first in general for temperance1 and    
apply it not till you see that they need
 help in the application4 #c4 ,it is    
undeniable that healthful persons are   
much more prone to excess1 than to the  
defect in eating1 and that nature is    
very much bent to luxury and gluttony1  
,i think as much as to any one sin2 and 
it is as sure that it is a beastly1     
breeding1 odious sin4 ,and if this be   
so1 is it not clear that we should do a 
great deal more to help one another     

against such luxury1 than to provoke    
them to it8 ,had we not a greater regard
 to men's favour1 and fancies1 and      
reports1 than to ,god and the good of   
their souls1 the case were soon decided4
  #g4 ,another cause of gluttony is1    
that rich men are not acquainted with   
the true use of riches1 nor think of the
 account which they must make to ,god of
 all they have4#djj ,they think that    
their riches are their own1 and that    
they may use them as they please2 or    
that they are given them as plentiful   
provisions for their flesh1 and they may
 use them for themselves1 to satisfy    
their own desires1 as long as they drop 
some crumbs1 or scraps1 or small matters
 to the poor4 ,they think they may be   
saved just in the same way that the rich
 man in ,luke xvi4 was damned2 and he   
that would have warned his five brethren
 that they come not to that place of    
torment1 is yet himself no warning to   
his followers4 ,they are clothed in     
purple and fine linen or silk1 and fare 

sumptuously or deliciously every day2   
and have their good things in this life1
 and perhaps think they merit by giving 
the scraps to ,lazarus 7which it is like
 that rich man also did74 ,but ,god will
 one day make them know1 that the       
richest were but his stewards1 and      
should have made a better distribution  
of his provisions1 and a better         
improvement of his talents2 and that    
they had nothing of all their riches    
given them for any hurtful or           
unprofitable pleasing of their          
appetites1 nor had more allowance for   
luxury than the poor4 ,if they knew the 
right use of riches1 it would reform    
them4  #h4 ,another cause of gluttony is
 their unacquaintedness with those      
rational and spiritual exercises in     
which the delightful fruits of          
abstinence do most appear4 ,a man that  
is but a painful1 serious student1 in   
any noble study whatsoever1 doth find a 
great deal of serenity and aptitude come
 by temperance1 and a great deal of     

cloudy mistiness on his mind and dulness
 on his invention come by fulness and   
excess3 and a man that is used to holy  
contemplations1 meditation1 reading1    
prayer1 self-examination1 or any        
spiritual converse above1 or with his   
heart1 doth easily find a very great    
difference2 how abstinence helpeth1 and 
luxury and fulness hinder him4 ,now     
these epicures have no acquaintance with
 any such holy or manly works1 nor any  
mind of them1 and are therefore         
unacquainted with the sweetness and     
benefit of abstinence2 and having no    
taste or trial of its benefits1 they    
cannot value it4 ,they have nothing to  
do when they rise from eating1 but a    
little talk about their worldly         
business1 or compliment and talk with   
company which expect them1 or go to     
their sports to empty their paunches for
 another meal1 and quicken their        
appetites lest luxury should decay3 as  
the ,israelites worshipped the golden   
calf1 7and as the heathens their god    

,bacchus17 ,exod4 xxxii4 #f1 ,they sat  
down to eat and drink1 and rose up to   
play4#dja ,their diet is fitted to their
 work2 their idle or worldly lives agree
 with gluttony2 but were they accustomed
 to better work1 they would find a      
necessity of a better diet4  #i4        
,another great cause of gluttony is1    
men's beastly ignorance of what is      
hurtful or helpful to their very        
health3#djb they make their appetites   
their rule for the quantity and quality 
of their food3 and they think that      
nature teacheth them so to do1 because  
it giveth them such an appetite1 and    
because it is the measure to a beast3   
and to prove themselves beasts1 they    
therefore take it for their measure2 as 
if their natures were not rational1 but 
only sensitive2 or nature had not given 
them reason to be the superior and      
governor of sense4 ,as if they knew not 
that ,god giveth the brutes an appetite 
more bounded1 because they have not     
reason to bound it2 and giveth them not 

the temptation of your delicate         
varieties2 or giveth them a concoction  
answerable to their appetites2 and yet  
giveth man to be the rational governor  
of those of them that are for his       
special service and apt to exceed3 and  
if his swine1 his horses1 and his cattle
 were all left to their appetites1 they 
would live but a little while4#djc ,if  
promiscuous generating be not lawful in 
mankind1 which is lawful in brutes1 why 
should they not confess the same of the 
appetite4 ,men have so much love of life
 and fear of death1 that if they did but
 know how much their gluttony doth      
hasten their death1 it would do more to 
restrain it with the most1 than the fear
 of death eternal doth4 ,but they judge 
of their digestion by their present     
feeling3 if they feel not their stomachs
 sick1 or disposed to vomit1 or if no   
present pain correct them1 they think   
they have eaten no more than doth them  
good4 ,but of this more anon in the     
directions4  #aj4 ,another great cause  

of gluttony is1 that it is grown the    
commonest custom1 and being not known1  
is in no disgrace1 unless men eat till  
they spew1 or to some extraordinary     
measure4 ,and so the measure which every
 man seeth another use1 he thinketh is  
moderation1 and is fit for him3 whereas 
the ignorance of physic and matters of  
their own health1 hath made gluttony    
almost as common as eating1 with those  
that are not restrained by want or      
sickness4 ,and so every man is an       
example of evil to another1 and         
encourage one another in the sin4 ,if   
gluttony were but in as much disgrace as
 whoredom1 yea1 or as drunkenness is1   
and as easily known1 and as commonly    
taken notice of1 it would contribute    
much to a common reformation4           
,,iii4 ,the ,greatness of the ,sin of   
,gluttony4  ,to know the greatness of   
the sin1 is the chief part of the cure1 
with those that do but believe that     
there is a ,god3 ,i shall therefore next
 tell you of its nature1 effects1 and   

accidents1 which make it great1 and     
therefore should make it odious to all4 
#a4 ,luxury and gluttony is a sin       
exceeding contrary to the love of ,god3 
it is idolatry3 it hath the heart1 which
 ,god should have2 and therefore        
gluttons are commonly and well called   
belly-gods1 and god-bellies1 because    
that love1 that care1 that delight1 that
 service and diligence which ,god should
 have1 is given by the glutton to his   
belly and his throat4#djd ,he loveth the
 pleasing of his appetite better than   
the pleasing of ,god2 his dishes are    
more delightful to him than any holy    
exercise is2 his thoughts are more      
frequent and more sweet of his belly    
than of ,god or godliness2 his care and 
labour are more that he may be pleased  
in meats and drinks1 than that he may   
secure his salvation1 and be justified  
and sanctified4 ,and1 indeed1 the       
,scripture giveth them this name1 ,phil4
 iii4 #ai1 ,whose end is destruction1   
whose god is their belly1 who glory in  

their shame1 who mind earthly things1   
being enemies to the cross of ,christ1  
that is1 to bearing the cross for       
,christ1 and to the crucifying of the   
flesh1 and to the mortifying1 suffering 
parts of religion4 ,nay1 such a         
devouring idol is the belly1 that it    
swalloweth up more by intemperance and  
excess than all other idols in the world
 do4 ,and remember that the very life of
 the sin is in the appetite and heart3  
when a man's heart is set upon his      
belly1 though he fare never so hardly   
through necessity1 he is a glutton in   
heart4 ,when you make a great matter of 
it1 what you shall eat and drink as to  
the delight1 and when you take it for a 
great loss or suffering if you fare     
hardly1 and are troubled at it1 and your
 thoughts and talk are of your belly1   
and you have not that indifferency      
whether your fare be coarse or pleasant1
 7so it be wholesome17 as all temperate 
persons have1 this is the heart of      
gluttony1 and is the heart's forsaking  

of ,god1 and making the appetite its    
god4  #b4 ,gluttony is self-murder2     
though it kill not suddenly1 it killeth 
surely2 like the dropsy1 which killeth  
as it filleth1 by degrees4#dje ,very    
many of the wisest physicians do believe
 that of those who overlive their       
childhood1 there is scarce one of       
twenty1 yea1 or of a hundred that dieth1
 but gluttony or excess in eating or    
drinking is a principal cause of their  
death1 though not the most immediate    
cause4 ,it is thought to kill a hundred 
to one of all that die at age4 ,and it  
will not let them die easily and        
quickly1 but tormenteth them first with 
manifold diseases while they live4 ,you 
eat more than nature can perfectly      
concoct1 and because you feel it not    
trouble you or make you sick1 you think 
it hurts you not2 whereas it doth by    
degrees first alter and vitiate the     
temperament of the blood and humours1   
making it a crude1 unconcocted1         
unnatural thing1 unfit for the due      

nutrition of the parts2 turning the     
nourishing mass into a burdensome1      
excrementitious mixture1 abounding with 
saline or tartareous matter1 and        
consisting more of a pituitous slime1 or
 redundant serosity1 than of that sweet1
 nutrimental milk of nature1 quickened  
with those spirits and well-proportioned
 heat1 which should make it fit to be   
the oil of life4 ,and our candle either 
sparkleth away with salt1 or runs away  
because there is some thief in it1 or   
goeth out because the oil is turned into
 water1 or presently wasteth and runs   
about through the inconsistent softness 
of its oil3 hence it is that one part is
 tainted with corruption1 and another   
consumeth as destitute of fit nutriment2
 and the vessels secretly obstructed by 
the grossness or other unfitness of the 
blood to run its circle and perform its 
offices1 is the cause of a multitude of 
lamentable diseases4 ,the frigid        
distempers of the brain1 the soporous   
and comatous effects1 the lethargy1     

carus1 and apoplexy1 the palsy1         
convulsion1 epilepsy1 vertigo1 catarrhs1
 the head-ache1 and oft the phrensy and 
madness1 come all from these effects of 
gluttony and excess1 which are made upon
 the blood and humours4 ,the asthma     
usually1 and the phthisis or            
consumption1 and the pleurisy and       
peripneumony1 and the hemoptoic passion1
 often come from hence4 ,yea the very   
syncopes or swooning1 palpitations of   
the heart1 and faintings1 which men     
think rather come from weakness1 do     
usually come either from oppression of  
nature by these secret excrements or    
putrilaginous blood1 or else from a     
weakness contracted by the inaptitude of
 the blood to nourish us1 being vitiated
 by excess4 ,the loathing of meat and   
want of appetite is ordinarily from the 
crudities or distempers caused by this  
excess2 yea1 the very canine appetite   
which would still have more1 is caused  
by a viciousness in the humours thus    
contracted4 ,the pains of the stomach1  

vomitings1 the cholera1 hiccoughs1      
inflammations1 thirsts1 are usually from
 this cause4 ,the wind cholic1 the iliac
 passion1 looseness1 and fluxes1 the    
tenesmus and ulcers1 the worms and other
 troubles in those parts1 are usually   
from hence4 ,the obstructions of the    
liver1 the jaundice1 inflammations1     
abscesses and ulcers1 schirrus1 and     
dropsy1 are commonly from hence4 ,hence 
also usually are inflammations1 pains1  
obstructions1 and schirrus of the       
spleen4 ,hence commonly is the stone1   
nephritic torments1 and stoppages of    
urine1 and ulcers of the reins and      
bladder4 ,hence commonly is the scorbute
 and most of the fevers which are found 
in the world1 and bring such multitudes 
to the grave4 ,even those that          
immediately are caused by colds1        
distempers of the air or infections1 are
 oft caused principally by long excess1 
which vitiateth the humours1 and        
prepareth them for the disease4 ,hence  
also are gouts and hysterical affects1  

and diseases of the eyes and other      
exterior parts4 ,so that we may well say
 that gluttony enricheth landlords1     
filleth the churchyards1 and hasteneth  
multitudes untimely to their ends4#djf  
,perhaps you will say that the most     
temperate have diseases3 to which       
experience teacheth me to answer1 that  
usually children are permitted to be    
voracious and gluttonous1 either in     
quantity or in quality1 eating raw      
fruits and things unwholesome2 and so   
when gluttony hath bred the disease1 or 
laid in the matter1 then all the        
temperance that can be used is little   
enough to keep it under all their life  
after4 ,and abundance that have been    
brought to the doors of death by excess1
 have been preserved after many years to
 a competent age by abstinence1 and many
 totally freed from their diseases4     
,read ,cornaro's ,treatise of himself1  
and ,lessius1 and ,sir ,william         
,vaughan1 c4 7,though yet ,i persuade   
none without necessity to their         

exceeding strictness47 ,judge now what a
 murderer gluttony is1 and what an enemy
 to mankind4  #c4 ,gluttony is also a   
deadly enemy to the mind1 and to all the
 noble employments of reason1 both      
religious1 civil1 and artificial4#djg   
,it unfits men for any close and serious
 studies1 and therefore tends to nourish
 ignorance1 and keep men fools4 ,it     
greatly unfits men for hearing ,god's   
word1 or reading1 or praying1 or        
meditating1 or any holy work1 and makes 
them have more mind to sleep2 or so     
undisposeth and dulleth them1 that they 
have no life or fitness for their duty2 
but a clear head1 not troubled with     
their drowsy vapours1 will do more and  
get more in an hour1 than a full-bellied
 beast will do in many4 ,so that        
gluttony is as much an enemy to all     
religious and manly studies1 as         
drunkenness is an enemy to a garrison1  
where the drunken soldiers are disabled 
to resist the enemy4  #d4 ,gluttony is  
also an enemy to diligence1 in every    

honest trade and calling2 for it dulleth
 the body as well as the mind4 ,it      
maketh men heavy1 and drowsy1 and       
slothful1 and go about their business as
 if they carried a coat of lead1 and    
were in fetters2 they have no vivacity  
and alacrity1 and are fitter to sleep or
 play than work4#djh  #e4 ,gluttony is  
the immediate symptom of a carnal mind1 
and of the damnable sin of              
flesh-pleasing1 before described2 and a 
carnal mind is the very sum of iniquity1
 and the proper name of an unregenerate 
state2 ,it is enmity against ,god1 and  
neither is nor can be subject to his    
law3 so that they that are thus in the  
flesh cannot please ,god2 and they that 
walk after the flesh shall die1 ,rom4   
viii4 #f-h1 #ac4 ,the filthiest sins of 
lechers1 and misers1 and thieves1 are   
but to please the flesh3 and who serveth
 it more than the glutton doth8  #f4    
,gluttony is the breeder and feeder of  
all other lusts3 sine ,cerere et ,baccho
 friget ,venus3 it pampereth the flesh  

to feed it1 and make it a sacrifice for 
lust4 ,as dunging the ground doth make  
it fruitful1 especially of weeds2 so    
doth gluttony fill the mind with the    
weeds and vermin of filthy thoughts1 and
 filthy desires1 and words1 and         
deeds4#dji  #g4 ,gluttony is a base and 
beastly kind of sin4 ,for a man to place
 his happiness in the pleasure of a     
swine1 and to make his reason serve his 
throat1 or sink into his guts2 as if he 
were but a hogshead to be filled and    
emptied1 or a sink for liquor to run    
through into the channel2 or as if he   
were made only to carry meat from the   
table to the dunghill2 how base a kind  
of life is this6 yea1 many beasts will  
not eat and drink excessively as the    
gluttonous epicure will do4#daj  #h4    
,gluttony is a prodigal consumer and    
devourer of the creatures of ,god4 ,what
 is he worthy of1 that would take meat  
and drink and cast it away into the     
channel8#daa nay1 that would be at a    
great deal of cost and curiosity to get 

the pleasantest meat he could procure1  
to cast away8 ,the glutton doth worse4  
,it were better of the two to throw all 
his excesses into the sink or ditch1 for
 then they would not first hurt his     
body4 ,and are the creatures of ,god of 
no more worth8 ,are they given you to do
 worse than cast them away8 ,would you  
have your children use their provisions 
thus8  #i4 ,gluttony is a most          
unthankful sin1 that takes ,god's       
mercies1 and spews them as it were in   
his face2#dab and carrieth his          
provisions over to his enemy1 even to   
the strengthening of fleshly lusts2 and 
turneth them all against himself6 ,you  
could not have a bit but from his       
liberality and blessing2 and will you   
use it to provoke him and dishonour him8
  #aj4 ,gluttony is a sin which turneth 
your own mercies1 and wealth1 and food1 
into your snare1 and to your deadly     
ruin4 ,thou pleasest thy throat1 and    
poisonest thy soul4#dac ,it were better 
for thee a thousand times that thou     

hadst lived on scraps1 and in the       
poorest manner1 than thus to have turned
 thy plenty to thy damnable sin4 ,when  
thou shalt have eaten and be full1 then 
beware lest thou forget the ,lord1      
,deut4 vi4 #aa1 #ab4 ,feed me with food 
convenient for me1 lest ,i be full and  
deny thee1 and say1 ,who is the ,lord8  
,prov4 xxx4 #i4 ,so they did eat and    
were filled1 for he gave them their own 
desire2 they were not estranged from    
their lust1 ,psal4 lxxv4 #bi1 #cj4  #aa4
 ,gluttony is a great time-wasting sin4 
,what a deal of time is spent in getting
 the money that is laid out to please   
the throat6 and then by servants in     
preparing for it2 and then in long      
sitting at meat and feastings2 and not a
 little in taking physic to carry it    
away again1 or to ease or cure the      
diseases which it causeth2 besides all  
the time which is lost in languishing   
sickness1 or cut off by untimely death4 
,thus they live to eat1 and eat to      
frustrate and to shorten life4  #ab4 ,it

 is a thief that robbeth you of your    
estates1 and devoureth that which is    
given you for better uses1 and for which
 you must give account to ,god4 ,it is a
 costly sin1 and consumeth more than    
would serve to many better purposes4    
,how great a part of the riches of most 
kingdoms are spent in luxury and        
excess6#dad  #ac4 ,it is a sin that is a
 great enemy to the common good3 princes
 and commonwealths have reason to hate  
it1 and restrain it as the enemy of     
their safety4 ,men have not money to    
defray the public charges1 necessary to 
the safety of the land1 because they    
consume it on their guts3 armies and    
navies must be unpaid1 and              
fortifications neglected1 and all that  
tendeth to the glory of a people must be
 opposed as against their personal      
interest1 because all is too little for 
the throat4 ,no great works can be done 
to the honour of the nation or the      
public good2 no schools or alms-houses  
built or endowed1 no colleges erected1  

no hospitals1 nor any excellent work1   
because the guts devour it all4 ,if it  
were known how much of the treasure of  
the land is thrown down the sink by     
epicures of all degrees1 this sin would 
be frowned into more disgrace4  #ad4    
,gluttony and excess is a sin greatly   
aggravated by the necessities of the    
poor4 ,what an incongruity is it1 that  
one member of ,christ 7as he would be   
thought7 should be feeding himself      
deliciously every day1 and abounding    
with abused superfluities1 whilst       
another is starving and pining in a     
cottage1 or begging at the door6 and    
that some families should do worse than 
cast their delicates and abundance to   
the dogs1 whilst thousands at that time 
are ready to famish1 and are fain to    
feed on such unwholesome food1 as       
killeth them as soon as luxury kills the
 epicure6 ,do these men believe that    
they shall be judged according to their 
feeding of the poor8#dae ,or do they    
take themselves to be members of the    

same body with those whose sufferings   
they so little feel8 #a ,cor4 xii4 #bf4 
,it may be you will say1 ,i do relieve  
many of the poor4 ,but are there not    
more yet to be relieved8 ,as long as    
there are any in distress1 it is the    
greater sin for you to be luxurious4    
,deut4 xv4 #g1 #h1 ,if there be among   
you a poor man of one of thy brethren in
 the land----thou shalt not harden thy  
heart1 nor shut thy hand against thy    
poor brother1 but thou shalt open thy   
hand wide unto him1 c4 ,nay1 how often  
are the poor oppressed to satisfy       
luxurious appetites6 ,abundance must    
have hard bargains and hard usage1 and  
toil like horses1 and scarce be able to 
get bread for their families1 that they 
may bring in all to belly-god landlords1
 who consume the fruit of other men's   
labour upon their devouring flesh4  #ae4
 ,and it is the heinouser sin because of
 the common calamities of the church and
 servants of ,christ throughout the     
world4 ,one part of the church is       

oppressed by the ,turk1 and another by  
the pope1 and many countries wasted by  
the cruelties of armies1 and persecuted 
by proud1 impious enemies2 and is it fit
 then for others to be wallowing in     
sensuality and gluttony8 ,amos vi4 #a1  
#c-f1 ,woe to them that are at ease in  
,zion--ye that put far away the evil    
day1 and cause the seat of violence to  
come near--that lie upon beds of ivory1 
and stretch themselves upon their       
couches1 and eat the lambs out of the   
flock1 and the calves out of the midst  
of the stall1 that chant to the sound of
 the viol--that drink wine in bowls1 and
 anoint themselves with the chief       
ointments2 but they are not grieved for 
the affliction of ,joseph4 ,it is a time
 of great humiliation1 and are you now  
given up to fleshly luxury8 ,read ,isa4 
xxii4 #ab-ad1 ,and in that day did the  
,lord ,god of hosts call to weeping and 
to mourning1 and to baldness1 and to    
girding with sackcloth2 and behold1 joy 
and gladness1 slaying oxen and killing  

sheep1 eating flesh and drinking wine1  
,let us eat and drink1 for to-morrow we 
shall die4--,surely this iniquity shall 
not be purged from you till ye die1     
saith the ,lord of hosts4  #af4 ,luxury 
is a sin most unseemly for men in so    
great misery1 and incongruous to the    
state of the gluttonous themselves4 ,o  
man1 if thou hadst but a true sight of  
thy sin and misery1 of death and        
judgment1 and of the dreadful ,god whom 
thou dost offend1 thou wouldst perceive 
that fasting1 and prayer1 and tears     
become one in thy condition much better 
than glutting thy devouring flesh4      
,what6 a man unpardoned1 unsanctified1  
in the power of ,satan1 ready to be     
damned if thus thou die1 7for so ,i must
 suppose of a glutton17 for such a man  
to be taking his fleshly pleasure6 ,for 
a ,dives to be faring sumptuously every 
day1 that must shortly want a drop of   
water to cool his tongue1 is as foolish 
as for a thief to feast before he goeth 
to hanging3 yea1 and much more4 ,for you

 might yet prevent your misery2 and     
another posture doth better beseem you  
to that end3 ,fasting and crying        
mightily to ,god1 is fitter to your     
state4 ,see ,jonah iii4 #h2 ,joel i4    
#ad2 ii4 #ae4  #ag4 ,gluttony is a sin  
so much the greater1 by how much the    
more will and delight you have in the   
committing of it4 ,the sweetest1 most   
voluntary and beloved sin is 7cteris    
paribus7 the greatest2 and few are more 
pleasant and beloved than this4  #ah4   
,those are the worst sins1 that have    
least repentance2 but gluttony is so far
 from being truly repented of by the    
luxurious epicure1 that he loveth it1   
and careth and contriveth how to commit 
it1 and buyeth it with the price of much
 of his estate4  #ai4 ,it is the greater
 sin1 because it is so frequently       
committed2 men live in it as their daily
 practice and delight2 they live for it1
 and make it the end of other sins3 it  
is not a sin that they seldom fall into1
 but it is almost as familiar with them1

 as to eat and drink3 being turned into 
beasts1 they live like beasts           
continually4  #bj4 ,lastly1 it is a     
spreading sin1 and therefore is become  
common1 even the sin of countries1 of   
rich and poor2 for both sorts love their
 bellies1 though both have not the like 
provision for them4 ,and they are so far
 from taking warning one of another1    
that they are encouraged one by another2
 and the sin is scarce noted in one of a
 hundred that daily liveth in it3 nor is
 there almost any that reprove it1 or   
help one another against it1 7unless by 
impoverishing each other17 but most by  
persuasions and examples do encourage it
 7though some much more than others73 so
 that by this time you may see that it  
is no rare1 nor venial1 little sin4     
,and now you may see also1 that it is no
 wonder if no one of the commandments   
expressly forbid this sin1 7not only    
because it is a sin against ourselves   
directly1 but also17 because it is      
against every one also of the           

commandments4 ,and think not that either
 riches or poverty will excuse it1 when 
even princes are restrained so much as  
from unseasonable eating1 ,eccles4 x4   
#af4 ,if it was one of the great sins   
that ,sodom was burnt with fire for1    
judge whether ,england be in no danger  
by it4 ,read1 ,o ,england1 and know     
thyself1 and tremble3 ,ezek4 xvi4 #di1  
,behold1 this was the iniquity of thy   
sister ,sodom2 pride1 fulness of bread1 
and abundance of idleness1 was in her   
and in her daughters1 neither did she   
strengthen the hand of the poor and     
needy4                 ,,iv4 ,the       
,directions or ,helps against it4       
,direct4 ,i4 ,mortify the flesh1        
according to the directions1 chap4 iv4  
part vii4 ,subdue its inclinations and  
desires2 and learn to esteem and use it 
but as a servant4 ,think what a pitiful 
price a little gluttonous pleasure of   
the throat is1 for a man to sell his    
,god and his salvation for4#daf ,learn  
to be indifferent whether your meat be  

pleasing to your appetite or not2 and   
make no great matter of it3 remember    
still what an odious1 swinish1 damning  
sin it is1 for a man's heart to be set  
upon his belly4 ,all that are ,christ's 
have crucified the flesh with its       
affections and lusts1 ,gal4 v4 #bd4     
,direct4 ,,ii4 ,live faithfully to ,god1
 and upon spiritual1 durable delights4  
,and then you will fetch the measure of 
your eating and drinking from their     
tendency to that higher end4#dag ,there 
is no using any inferior thing aright1  
till you have first well resolved of    
your end1 and use it as a means thereto1
 and mark how far it is a means4        
,direct4 ,,iii4 ,see all your food as   
provided and given you by ,god1 and beg 
it and the blessing of it at his hand1  
and then it will much restrain you from 
using it against him4 ,he is a wretch   
indeed that will take his food as from  
his father's hand1 and throw it in his  
face1 though perhaps a petulant child   
would do so by a fellow-servant3 he that

 thinketh he is most beholden to himself
 for his plenty1 will say as the fool1  
,luke xii4 #ai1 #bj1 ,soul1 take thy    
ease1 eat1 drink1 and be merry1 thou    
hast enough laid up for many years4 ,but
 he that perceives it is the hand of    
,god that reacheth it to him1 will use  
it more reverently4 ,it is a horrid     
aggravation of the gluttony of this age1
 that they play the hypocrites in it1   
and first 7for custom7 crave ,god's     
blessing on their meat1 and then sit    
down and sin against him with it3 such  
are the prayers of hypocritical         
sensualists4 ,but a serious discerning  
of ,god as the giver1 would teach you   
whether you eat or drink to do all to   
his glory from whom it comes4#dah       
,direct4 ,,iv4 ,see by faith the blood  
of ,christ as the purchasing cause of   
all you have2 and then sure you will    
bear more reverence to his blood1 than  
to cast the fruit of it into the sink of
 sensuality1 and to do worse than throw 
it upon the dunghill4 ,what6 must       

,christ be a sacrifice to ,god1 and die 
to recover you the mercies which you had
 forfeited1 and now will you cast them  
to the dogs8 and please a sinful        
appetite with them8 ,did he die to      
purchase you provisions for your lusts1 
and to serve the flesh with8  ,direct4  
,v4 ,forget not how the first sin came  
into the world1 even by eating the      
forbidden fruit4 ,and let the slain     
creatures whose lives are lost for you1 
remember you of that sin which brought  
the burden on them for your sakes4 ,and 
then every piece of flesh that you see1 
will appear to you as with this caution 
written upon it3 ,o sin not as your     
first parents sinned by pleasing of your
 appetite2 for this our death1 and your 
devouring the flesh of your             
fellow-creatures1 is the fruit of that  
sin1 and warneth you to be temperate4   
,revel not to excess in your            
fellow-creatures' lives4  ,direct4 ,,vi4
 ,keep an obedient1 tender conscience1  
not scrupulously perplexing yourselves  

about every bit you eat1 7as melancholy 
persons do17 but checking your appetite1
 and telling you of ,god's commands1 and
 teaching you to fear all sensual       
excess4 ,it is a graceless1 disobedient1
 senseless heart that maketh men so     
boldly obey their appetite2 when the    
fear of ,god is not in their hearts1 no 
wonder if they feed and feast themselves
 without fear1 ,jude #ab4 ,either they  
make a small matter of sin in the       
general1 or at least of this in         
particular3 it is usually the same      
persons that fear not to spend their    
time in idleness1 sports1 or vanity1 and
 to live in worldliness or fleshly      
lusts1 who live in gluttony to feed all 
this4 ,the belly is a brute1 that sticks
 not much upon reason3 where conscience 
is asleep and seared1 reason and        
,scripture do little move a sensual     
belly-god2 and any thing will serve     
instead of reason to prove it lawful1   
and to answer all that is said against  
it4 ,there is no disputing the case with

 a man that is asleep2 especially if his
 guts and appetite be awake3 you may    
almost as well bring reason and         
,scripture to keep a swine from         
over-eating1 or persuade a hungry dog   
from a bone1 as to take off a glutton   
from the pleasing of his throat1 if he  
be once grown blockish1 and have        
mastered his conscience by unbelief1 or 
stilled it with a stupifying opiate4    
,his taste then serveth instead of      
reason1 and against reason2 then he     
saith1 ,i feel it do me good2 7that is1 
he feeleth that it pleaseth his         
appetite1 as a swine feeleth that his   
meat doth him good when he is ready to  
burst27 and this answereth all that can 
be said against it4 ,then he can        
sacrifice his time and treasure to his  
belly1 and make a jest of the abstinence
 and temperance of sober men1 as if it  
were but a needless self-afflicting1 or 
fit only for some weak and sickly       
persons4 ,if the constant fear and      
obedience of ,god do not rule the soul1 

the appetite will be unruled2 and if a  
tender conscience be not porter1 the    
throat will be common for any thing that
 the appetite requireth4 ,one sight of  
heaven or hell1 to awaken their reason  
and sleepy consciences1 would be the    
best remedy to convince them of the     
odiousness and danger of this sin4      
,direct4 ,,vii4 ,understand well what is
 most conducible to your health2 and let
 that be the ordinary measure of your   
diet for quantity1 and quality1 and     
time4#dai ,sure your nature itself1 if  
you are yet men1 should have nothing to 
say against this measure1 and           
consequently against all the rest of the
 directions which suppose it3 nature    
hath given you reason as well as        
appetite1 and reason telleth you1 that  
your health is more to be regarded than 
your appetite4 ,i hope you will not say1
 that ,god is too strict with you1 or   
would diet you too hardly1 as long as he
 alloweth you 7ordinarily7 to choose    
that 7when you can have it lawfully7    

which is most for your own health1 and  
forbiddeth you nothing but that which   
hurteth you4 ,what heathen or infidel   
that is not either mad or swinish1 will 
not allow this measure and choice1 as   
well as christians8 ,yea1 if you believe
 not a life to come1 methinks you should
 be loth to shorten this life which now 
you have4 ,god would but keep you from  
hurting yourselves by your excess1 as   
you would keep your children or your    
swine4 ,though he hath a further end in 
it1 and so must you1 namely1 that a     
healthful body may be serviceable to a  
holy soul1 in your ,master's work2 yet  
it is the health of your bodies which is
 to be your nearest and immediate end   
and measure4  ,sidenote3 ,the measure of
 eating4  ,it is a very great oversight 
in the education of youth1 that they be 
not taught betimes some common and      
necessary precepts about diet1          
acquainting them what tendeth to health 
and life1 and what to sickness1 pain1   
and death2 and it were no unprofitable  

or unnecessary thing1 if princes took a 
course that all their subjects might    
have some such common needful precepts  
familiarly known2 7as if it were in the 
books that children first learn to read 
in1 together with the precepts of their 
moral duty27 for it is certain1 that men
 love not death or sickness1 and that   
all men love their health and life2 and 
therefore those that fear not ,god1     
would be much restrained from excess by 
the fear of sickness and of death3 and  
what an advantage this would be to the  
commonwealth1 you may easily perceive1  
when you consider what a mass of        
treasure it would save1 besides the     
lives1 and health1 and strength of so   
many subjects4#dbj ,and it is certain1  
that most people have no considerable   
knowledge1 what measure is best for     
them2 but the common rule that they     
judge by is their appetite4 ,they think 
they have eaten enough1 when they have  
eaten as long as they have list2 and not
 before4 ,if they could eat more with an

 appetite1 and not be sick after it1    
they never think they have been guilty  
of gluttony or excess4  ,first1         
therefore1 you must know1 that appetite 
is not to be your rule or measure1      
either for quantity1 quality1 or        
time4#dba ,for1 #a4 ,it is irrational1  
and reason is your ruling faculty1 if   
you are men4 #b4 ,it dependeth on the   
temperature of the body1 and the humours
 and diseases of it1 and not merely on  
the natural need of meat4 ,a man in a   
dropsy is most thirsty1 that hath least 
cause to drink3 though frequently in a  
putrid or malignant fever1 a draught of 
cold drink would probably be death1 yet 
the appetite desireth it nevertheless4  
,stomachs that have acid humours1 have  
commonly a strong appetite1 be the      
digestion never so weak1 and most of    
them could eat with an appetite above   
twice as much as they ought to eat4 ,and
 on the contrary1 some others desire not
 so much as is necessary to their       
sustenance1 and must be urged to eat    

against their appetite4 #c4 ,most       
healthful people in the world have an   
appetite to much more than nature can   
well digest1 and would kill themselves  
if they pleased their appetites2 for    
,god never gave man his appetite to be  
the measure of his eating or drinking1  
but to make that grateful to him1 which 
reason biddeth him take4 #d4 ,man's     
appetite is not now so sound and regular
 as it was before the fall2 but is grown
 more rebellious and unruly1 and        
diseased as the body is3 and therefore  
it is now much more unfit to be our     
measure1 than it was before the fall4   
#e4 ,you see it even in swine1 and many 
greedy children1 that would presently   
kill themselves1 if they had not the    
reason of others to rule them4 #f4      
,poison itself may be as delightful to  
the appetite as food2 and dangerous     
meats1 as those that are most wholesome4
 ,so that it is most certain1 that      
appetite is not fit to be the measure of
 a man4 ,yet this is true withal1 that  

when reason hath nothing against it1    
then an appetite showeth what nature    
taketh to be most agreeable to itself2  
and reason therefore hath something for 
it 7if it have nothing against it72     
because it showeth what the stomach is  
like best to close with and digest2 and 
it is some help to reason to discern    
when it is prepared for food4           
,secondly1 it is certain also1 that the 
present feeling of ease or sickness1 is 
no certain rule to judge of your        
digestion1 or your measure by2 for      
though some tender1 relaxed1 windy      
stomachs1 are sick or troubled when they
 are overcharged1 or exceed their       
measure1 yet with the most it is not so2
 unless they exceed to very swinishness1
 they are not sick upon it1 nor feel any
 hurt at present by less excesses1 but  
only the imperfection of concoction doth
 vitiate the humours1 and prepare for   
sicknesses by degrees 7as is aforesaid72
 and one feeleth it a month after in    
some diseased evacuations2 and another a

 twelvemonth after2 and another not of  
many years1 till it have turned to some 
uncurable disease 7for the diseases that
 are bred by so long preparations are   
ordinarily much more uncurable1 than    
those that come but from sudden         
accidents and alterations1 in a cleaner 
body74 ,therefore to say1 ,i feel it do 
me no harm1 and therefore it is no      
excess1 is the saying of an idiot1 that 
hath no foreseeing reason1 and resisteth
 not an enemy while he is garrisoning1  
fortifying1 and arming himself1 but only
 when it comes to blows3 or like him    
that would go into a pesthouse1 and say1
 ,i feel it do me no harm2 but within   
few days or weeks he will feel it4 ,as  
if the beginning of a consumption were  
no hurt to them1 because they feel it   
not6 ,thus living like a beast1 will at 
last make men judge like beasts2 and    
brutify their brains as well as their   
bellies4  ,sidenote3 ,rules for the     
measure of eating4  ,thirdly1 it is     
certain also1 that the common custom and

 opinion is no certain rule2 nay1       
certainly it is an erring rule2 for     
judging by appetite hath brought men    
ordinarily to take excess to be but     
temperance4 ,all these then are false   
measures4  ,if ,i should here presume to
 give you any rules for judging of a    
right measure1 physicians would think ,i
 went beyond my calling1 and some of    
them might be offended at a design that 
tendeth so much to their impoverishing1 
and those that serve the greedy worm    
would be more offended4 ,therefore ,i   
shall only give you these general       
intimations4 #a4 ,nature is content with
 a little2 but appetite is never content
 till it have drowned nature4#dbb #b4   
,it is the perfection of concoction1 and
 goodness of the nutriment1 that is more
 conducible to health1 than the         
quantity4 #c4 ,nature will easilier     
overcome twice the quantity of some     
light and passable nourishment1 than    
half so much of gross and heavy meats4  
7,therefore those that prescribe just   

twelve ounces a day1 without            
differencing meats that so much differ1 
do much mistake47 #d4 ,a healthful1     
strong body must have more than the weak
 and sickly4 #e4 ,middle-aged persons   
must have more than old folks or        
children4#dbc #f4 ,hard labourers must  
have more than easy labourers2 and these
 more than the idle1 or students1 or any
 that stir but little4 #g4 ,a body of   
close pores1 that evacuateth little by  
sweat or transpiration1 must have less1 
especially of moisture1 than another4   
#h4 ,so must a cold and phlegmatic      
constitution4 #i4 ,so must a stomach    
that corrupteth its food1 and casteth it
 forth by periodical bilious            
evacuations4 #aj4 ,that which troubleth 
the stomach in the digestion is too     
much1 or too bad1 unless with very weak1
 sickly persons4 #aa4 ,so is that too   
much or bad which maketh you more dull  
for study1 or more heavy and unfit for  
labour 7unless some disease be the      
principal cause47 #ab4 ,a body that by  

excess is already filled with crudities1
 should take less than another1 that    
nature may have time to digest and waste
 them4 #ac4 ,every one should labour to 
know the temperature of their own       
bodies1 and what diseases they are most 
inclined to1 and so have the judgment of
 their physician or some skilful person1
 to give them such directions as are    
suitable to their own particular        
temperature and diseases4 #ad4 ,hard    
labourers err more in the quality than  
the quantity1 partly through poverty1   
partly through ignorance1 and partly    
through appetite1 while they refuse that
 which is more wholesome 7as mere bread 
and beer7 if it be less pleasing to     
them4 #ae4 ,if ,i may presume to        
conjecture1 ordinarily very hard        
labourers exceed in quantity about a    
fourth part2 shopkeepers and persons of 
easier trades do ordinarily exceed about
 a third part2 voluptuous gentlemen and 
their serving men1 and other servants of
 theirs that have no hard labour1 do    

usually exceed about half in half 7but  
still ,i except persons that are        
extraordinarily temperate through       
weakness1 or through wisdom72 and the   
same gentlemen usually exceed in        
variety1 costliness1 curiosity1 and     
time1 much more than they do in quantity
 7so that they are gluttons of the first
 magnitude74 ,the children of those that
 govern not their appetites1 but let    
them eat and drink as much and as often 
as they desire it1 do usually exceed    
above half in half1 and lay the         
foundation of the diseases and miseries 
of all their lives4#dbd ,all this is    
about the truth1 though the belly       
believe it not4  ,when you are once     
grown wise enough what in measure1 and  
time1 and quality1 is fittest for your  
health1 go not beyond that upon any     
importunity of appetite1 or of friends2 
for all that is beyond that1 is gluttony
 and sensuality1 in its degree4         
,direct4 ,,viii4 ,if you can lawfully   
avoid it1 make not your table a snare of

 temptation to yourselves or others4 ,i 
know a greedy appetite will make any    
table that hath but necessaries1 a snare
 to itself2 but do not you unnecessarily
 become devils1 or tempters to          
yourselves or others4#dbe #a4 ,for      
quality1 study not deliciousness too    
much3 unless for some weak1 distempered 
stomachs1 the best meat is that which   
leaveth behind it in the mouth1 neither 
a troublesome loathing1 nor an eager    
appetite after more1 for the taste's    
sake2 but such as bread is1 that leaveth
 the palate in an indifferent           
moderation4 ,the curious inventions of  
new and delicious dishes1 merely to     
please the appetite1 is gluttony        
inviting to greater gluttony2 excess in 
quality to invite to excess in quantity4
  ,object4 ,but1 you will say1 ,i shall 
be thought niggardly or sordid1 and     
reproached behind my back1 if my table  
be so fitted to the temperate and       
abstinent4  ,answ4 ,this is the pleading
 of pride for gluttony2 rather than you 

will be talked against by belly-gods1 or
 ignorant1 fleshly people1 you will sin 
against ,god1 and prepare a feast or    
sacrifice for ,bacchus or ,venus4 ,the  
ancient christians were torn with       
beasts1 because they would not cast a   
little frankincense into the fire on the
 altar of an idol2 and will you feed so 
many idol bellies so liberally to avoid 
their censure8 ,did not ,i tell you1    
that gulosity is an irrational vice8    
,good and temperate persons will speak  
well of you for it2 and do you more     
regard the judgment and esteem of       
belly-gods8#dbf  ,object4 ,but it is not
 only riotous1 luxurious persons that ,i
 mean2 ,i have no such at my table2 but 
it will be the matter of obloquy even to
 good people1 and those that are sober4 
,answ4 ,i told you some measure of      
gluttony is become a common sin2 and    
many are tainted with it through custom1
 that otherwise are good and sober3 but 
shall they therefore be left as         
uncurable8 or shall they make all others

 as bad as they8 ,and must we all commit
 that sin1 which some sober people are  
grown to favour8 ,you bear their        
censures about different opinions in    
religion1 and other matters of          
difference2 and why not here8 ,the      
deluded quakers may be witnesses against
 you1 that while they run into the      
contrary extreme1 can bear the deepest  
censures of all the world about them4   
,and cannot you for honest temperance   
and sobriety1 bear the censures of some 
distempered or guilty persons that are  
of another mind2 certainly in this they 
are no temperate persons1 when they     
plead for excess1 and the baits of      
sensuality and intemperance4  #b4 ,for  
variety also1 make not your table       
unnecessarily a snare3 have no greater  
variety1 than the weakness of stomachs1 
or variety of appetites doth require4   
,unnecessary variety and pleasantness of
 meats1 are the devil's great           
instruments to draw men to gluttony3    
7and ,i would wish no good people to be 

his cooks or caterers37 when the very   
brutish appetite itself begins to say of
 one dish1 ,i have enough1 then comes   
another to tempt it unto more excess1   
and another after that to more4 ,all    
this that ,i have said1 ,i have the     
concurrent judgment of physicians in1   
who condemn fulness and variety1 as the 
great enemies of health1 and nurseries  
of diseases4 ,and is not the concurrent 
judgment of physicians more valuable    
about matters of health1 than your      
private opinions1 or appetites8 yet when
 sickness requireth variety1 it is      
necessary4  #c4 ,sit not too long at    
meat3 for beside the sin of wasting     
time1 it is but the way to tice down a  
little and a little more3 and he that   
would be temperate1 if he sat but a     
quarter of an hour1 7which is ordinarily
 enough17 will exceed when he hath the  
temptation of half an hour 7which is    
enough for the entertainment of         
strangers72 much more when you must sit 
out an hour 7which is too much of all   

conscience73 though greedy eating is not
 good1 yet sober feeding may satisfy    
nature in a little time4  #d4 ,see that 
your provisions be not more costly than 
is necessary3 though ,i know there must 
be a difference allowed for persons and 
times1 yet see that no cost be bestowed 
unnecessarily2 and let sober reason1 and
 not pride and gluttony1 judge of the   
necessity3 we commonly call him the rich
 glutton1 ,luke xvi4 that fared         
sumptuously every day2 it is not said   
that he did eat any more than other men1
 but that he fared sumptuously4#dbg ,you
 cannot answer it comfortably to ,god1  
to lay that out upon the belly1 which   
might do more good another way3 it is a 
horrid sin to spend such store of wealth
 unnecessarily upon the belly1 as is    
ordinarily done4 ,the cheapest diet     
7cteris paribus7 must be preferred4     
,object4 ,but the scandal of            
covetousness must be avoided as well as 
gluttony4 ,folks will say1 that all this
 is done merely from a miserable1       

worldly mind4  ,answ4 #a4 ,it is easier 
to bear that censure than the           
displeasure of ,god4 #b4 ,no scandal    
must be avoided by sin2 it is a scandal 
taken and not given4 #c4 ,with temperate
 persons your excess is much more       
scandalous4 #d4 ,i will teach you a cure
 for this in the next direction4        
,object4 ,but what if ,i set variety and
 plenty on my table8 ,may not men choose
 whether they will eat too much8 ,do you
 think men are swine1 that know not when
 they have enough8  ,answ4 ,yes1 we see 
by certain experience1 that most men    
know not when they have enough1 and do  
exceed when they think they do not4     
,there is not one of many1 but is much  
more prone to exceed1 than to come      
short1 and abundance sin in excess1 for 
one that sinneth by defect3 and is sin  
so small a matter with you1 that you    
will lay snares before men1 and then    
say1 ,they may take heed8 ,so men may   
choose whether they will go into a      
whore-house1 and yet the pope doth      

scarce deal honestly to license them at 
,rome2 much less is it well to prepare  
them1 and invite men to them4 ,will you 
excuse the devil for tempting ,eve with 
the forbidden fruit1 because she might  
choose whether she would meddle with it8
 ,what doth that on your table1 which is
 purposely cooked to the tempting of the
 appetite1 and is fitted to draw men to 
gulosity and excess1 and is no way      
needful8 ,woe to him that layeth a      
stumblingblock before the blind6 ,let no
 man put a stumblingblock in his        
brother's way4 ,it is the wicked's      
curse1 ,let their table be made a snare1
 and a trap1 and a stumblingblock4 ,and 
it was ,balaam's sin1 that he taught    
,balak to tempt ,israel1 or lay a       
stumblingblock before them4#dbh         
,direct4 ,,ix4 ,resolve to bestow the   
cost of such superfluities upon the     
poor1 or some other charitable use2 that
 so it become not a sacrifice to the    
belly4 ,let the greatest and needfullest
 uses be first served2 it is no time for

 you to be glutting your appetites1 and 
wallowing in excess1 when any 7yea1 so  
many7 about you1 do want even clothes   
and bread4 ,if you do thus lay out all  
upon the poor1 which you spare from     
feeding your own and other men's excess1
 then none can say that your sparing is 
through covetous niggardice2 and so that
 reproach is taken off4 ,the price of   
one feast will buy bread for a great    
many poor people4 ,it is small thanks to
 you to give to the poor some leavings1 
when your bellies are first glutted with
 as much as the appetite desired3 this  
costeth you nothing3 a swine will leave 
that to another which he cannot eat4    
,but if you will a little pinch your    
flesh1 or deny yourselves1 and live more
 sparingly and thriftily1 that you may  
have the more to give to the poor1 this 
is commendable indeed4  ,direct4 ,x4 ,do
 not over-persuade any to eat when there
 is no need1 but rather help one another
 against running into excess2 by        
seasonable discourses of the sinfulness 

of gluttony1 and of the excellency of   
abstinence1 and by friendly watchings   
over and warning one another4 ,satan and
 the flesh1 and its unavoidable baits1  
are temptation strong enough2 we need   
not by unhappy kindness to add more4    
,direct4 ,,xi4 ,when you feel your      
appetites eager1 against reason and     
conscience1 check them1 and resolve that
 they shall not be pleased4             
,unresolvedness keepeth up the          
temptation2 if you would but resolve    
once1 you would be quiet3 but when the  
devil findeth you yielding1 or wavering1
 or unresolved1 he will never give you  
rest3 ,prov4 xxiii4 #a-c1 ,when thou    
sittest to eat with a ruler1 consider   
diligently what is before thee1 and put 
a knife to thy throat if thou be a man  
given to appetite3 be not desirous of   
his dainties1 for they are deceitful    
meat4 ,the words translated1 if thou be 
a man given to appetite1 7agreeable to  
the ,septuagint and the ,arabic17 are   
translated by ,montanus1 and in the     

vulgar ,latin1 and the ,chaldee         
,paraphrase1 if thou have the power of  
thy own soul1 or be master of thy soul1 
,compos anim1 show that thou art master 
of thyself by abstinence4 ,instead of1  
put a knife to thy throat1 that is1     
threaten thyself into abstinence1 the   
,syriac and divers expositors translate 
it1 ,thou dost1 or1 lest thou dost put a
 knife to thy throat1 that is1 ,thou art
 as bad as cutting thy throat2 or       
destroying thyself1 when thou art       
gluttonously feeding thyself4 ,keep up  
resolution and the power of reason4     
,direct4 ,,xii4 ,remember what thy body 
is1 and what it will shortly be1 and how
 loathsome and vile it will be in the   
dust4 ,and then think how far such a    
body should be pampered and pleased2 and
 at what rates4#dbi ,pay not too dear   
for a feast for worms3 look into the    
grave1 and see what is the end of all   
your pleasant meats and drinks2 of all  
your curious1 costly fare4 ,you may see 
there the skulls cast up1 and the ugly  

hole of that mouth which devoured so    
many sweet1 delicious morsels2 but there
 is none of the pleasure of it now left4
 ,oh wonderful folly6 that men can so   
easily1 so eagerly1 so obstinately1     
waste their estates1 and neglect their  
souls1 and displease their ,god1 and in 
effect even sell their hopes of heaven1 
for so small and sordid a delight1 as   
the pleasing of such a piece of flesh1  
that must shortly have so vile an end6  
,was it worth so much care1 and toil1   
and cost1 and the casting away of your  
salvation1 to pamper that body a little 
while that must shortly be such a       
loathsome carcass8#dcj ,methinks one    
sight of a skull or a grave1 should make
 you think gluttony and luxury madness4 
,eccles4 vii4 #b1 ,it is better to go to
 the house of mourning1 than to the     
house of feasting3 for that is the end  
of all men1 and the living will lay it  
to heart4 ,david saith of the wicked1   
,let me not eat of their dainties2 but1 
let the righteous smite me and reprove  

me1 ,psal4 cxli4 #d1 #e4 ,so dangerous a
 thing is feasting even among friends1  
where of itself it is lawful1 that ,job 
thought it a season for his fears and   
sacrifice2 ,job i4 #d1 #e1 ,and his sons
 went and feasted in their houses every 
one his day1 and sent and called for    
their three sisters to eat and to drink 
with them4 ,but ,job sacrificed for     
them1 saying1 ,it may be my sons have   
sinned1 and cursed 7that is1 thought    
provokingly1 unreverently1 unholily1 or 
contemptuously of7 ,god in their hearts4
 ,thus did ,job continually4 ,a funeral 
is a safer place for you than a feast4  
,direct4 ,,xiii4 ,go into the houses of 
the poor sometimes1 and see what        
provision they live upon1 and what time 
they spend at meat2 and then bethink    
you1 whether their diet or yours do tend
 more to the mortification of fleshly   
lusts8 and whether theirs will not be as
 sweet as yours at the last8 and whether
 mere riches should make so great a     
difference in eating and drinking       

between them and you8 ,i know that where
 they want what is necessary to their   
health1 it is lawful for you to exceed  
them1 and be thankful2 but not so as to 
forget their wants1 nor so as to turn   
your plenty to excess4 ,the very sight  
now and then of a poor man's diet and   
manner of life would do you good3 seeing
 affecteth more than hearsay4  ,direct4 
,,xiv4 ,look upon the ancient           
christians1 the patterns of abstinence1 
and think whether their lives were like 
to yours4 ,they were much in fastings   
and abstinence1 and strangers to        
gluttony and excess2 they were so prone 
to excess of abstinence1 rather than    
excess of meat1 that abundance of them  
lived in wildernesses or cells1 upon    
roots1 or upon bread and water3 7from   
the imitation of whom1 in a formal1     
hypocritical manner1 came the swarms of 
friars that are now in the world37 and  
will you commend their holiness and     
abstinence1 and yet be so far from any  
serious imitation of them1 that you     

will1 in gluttony and excess1 oppose    
yourselves directly against them8  ,i   
have now detected the odiousness of this
 sin1 and told you if you are willing   
how you may best avoid it3 if all this  
will not serve1 but there be any profane
 person among you like ,esau1 who for   
one morsel of meat sold his birthright1 
,heb4 xii4 #af1dca who for the pleasing 
of his throat will sell his soul1 let   
him know that ,god hath another kind of 
cure for such3 he may cast thee into    
poverty1 where thou shalt be a glutton  
only in desire1 but not have to satisfy 
thy desire2 he may shortly cast thee    
into those diseases1 which shall make   
thee loathe thy pleasant fare1 and wish 
thou hadst the poor man's fare and      
appetite2 and make thee say of all the  
baits of thy sensuality1 ,i have no     
pleasure in them1 ,eccles4 xii4 #a4 ,the
 case will be altered with thee when all
 thy wealth1 and friends1 and greatness 
cannot keep thy pampered carcass from   
corruption1 nor procure thy soul a      

comfort equal to a drop of water to cool
 thy tongue1 tormented in the flames of 
,god's displeasure3 then all the comfort
 thou canst procure from ,god and       
conscience will be but this sad memento1
 ,remember that thou in thy lifetime    
receivedst thy good things1 and likewise
 ,lazarus evil things3 but now he is    
comforted and thou art tormented1 ,luke 
xvi4 #be4 ,james v4 #a1 #e1 ,go to now1 
ye rich men2 weep and howl for your     
miseries that shall come upon you--,ye  
have lived in pleasure on the earth1 and
 been wanton2 ye have nourished your    
hearts as in a day of slaughter3 ye have
 condemned and killed the just1 c4  ,yet
 after all this1 ,i shall remember you  
that you run not into the contrary      
extreme3 place not more religion in     
external abstinence and fastings than   
you ought3 know your own condition1 and 
how far either fasting or eating is     
really a help or a hinderance to you in 
those greater things which are their    
ends1 and so far use them4#dcb ,a       

decaying body must be carefully         
supported3 an unruly body must be       
carefully subdued3 the same medicines   
serve not for contrary tempers and      
diseases3 to think1 that abstaining from
 flesh1 and glutting yourselves with    
fish and other meats1 is acceptable to  
,god2 or that mere abstaining so many   
hours in a week1 and serving your       
appetite on the rest1 is meritorious2 or
 that abstinence from meat will prove   
you holy1 without an abstinence from    
sin1 all this is self-deluding error4   
,nor must you raise a great many of     
perplexing scruples about all that you  
eat or drink1 to no edification1 but    
merely to your vexation2 but in cheerful
 temperance preserve your health1 and   
subdue concupiscence4          ,tit4 #b4
 ,directions against ,drunkenness1 and  
all ,excess                             
of ,drink4  ,i4 ,the most that ,i have  
said against gluttony will serve against
 excess of drink also1 therefore ,i need
 not repeat it4 ,drunkenness1 in the    

largest sense1 extendeth both to the    
affection and to the effect3 and so he  
is a drunkard 7that is1 reputatively1 in
 the sight of ,god7 who would drink too 
much if he had it1 and is not restrained
 by his will1 but by necessity4         
,drunkenness in the effect or act1 is   
sometimes taken more largely1 sometimes 
more strictly4 ,largely taken1 it       
signifieth all drinking to excess to    
please the appetite4 ,two things here   
make up the crime3 #a4 ,love of the     
drink1 or pleasing the appetite1 which  
we call gulosity4 #b4 ,excess in        
drinking2 which excess may be in        
quantity or quality4  ,drunkenness      
strictly taken1 signifieth drinking till
 reason have received some hurt3 and of 
this there be many degrees4 ,he that    
hath in the least degree disturbed his  
reason1 and disabled or hindered it from
 its proper office1 is drunken in that  
degree3 and he that hath overturned it1 
or quite disabled it1 is stark drunk1 or
 drunk in a greater degree4  ,all excess

 of drink is sinful gulosity or         
sensuality1 of the same nature with     
gluttony1 and falls under all my last   
reproofs and directions4 ,and in some   
persons that can sit it out1 and bear   
much drink without intoxication1 the sin
 may be greater than in some others1    
that by a smaller quantity are drunk by 
a surprise1 before they are aware2 but  
yet1 cteris paribus1 the overthrow of   
the understanding maketh the sin to be  
much the greater2 for it hath all the   
evil that the other degrees have1 with  
more4 ,it is a voluptuous excess in     
drink to the depravation of reason4     
,gulosity is the general nature of it3  
excess is the matter3 depravation of    
reason is its special form4  ,it is     
excess of drinking1 when you do drink   
more than1 according to the judgment of 
sound reason1 doth tend to fit your body
 mediately or immediately for its proper
 duty1 without a greater hurt4          
,sometimes the immediate benefit is most
 to be regarded 7as1 if a man had some  

present duty of very great moment to    
perform74 ,the present benefit          
consisteth1 #a4 ,in the abatement of    
such a troublesome thirst or pain1 as   
hindereth you from doing your duty4 #b4 
,in adding that refocillation and       
alacrity to the spirits1 as maketh them 
fitter instruments for the operations of
 the mind and body4 ,that measure which 
doth one or both of these without       
greater hurt is not too great4 ,i say1  
without greater hurt2 because if any    
should in a dropsy or a fever prefer a  
little present ease and alacrity before 
his health and life1 it were excess4 ,or
 if any man ordinarily drink more than  
nature will well digest1 and which      
causeth the inconcoction of his meat1   
and consequently crudities1 and         
consequently a dunghill of phlegm and   
vicious humours fit to engender many    
diseases1 this is excess of drinking1   
though he feel it ease him and make him 
cheerful for the present time4 ,and this
 is the common case of most bibbers or  

tipplers that are not stark drunkards3  
they feel a present ease from thirst1   
and perhaps a little alacrity of        
spirits1 and therefore they think that  
measure is no excess1 which yet tendeth 
to crudities and diseases1 and the      
destruction of their health and life4   
,therefore 7except in some great1       
extraordinary case of necessity7 it is  
not so much the present1 as the future  
foreseen effects1 which must direct you 
to know your measure4 ,reason can       
foresee1 though appetite cannot4 ,future
 effects are usually great and long2    
when present effects may be small and   
short4 ,he that will do that which      
tendeth to the hurt of his health for   
the present easing or pleasing of his   
thirsty appetite1 doth sin against      
reason1 and play the beast4 ,you should 
be so well acquainted with your bodies1 
and the means of your own health1 as to 
know first whether the enduring of the  
thirst1 or the drinking to quench it1 is
 like to be the more hurtful to your    

health1 and more a hinderance to your   
duty4  ,and for the present alacrity    
which strong drink bringeth to some1 you
 must foresee that you purchase it not  
at too dear a rate1 by a longer dulness 
or disablement afterwards3 and take heed
 that you take not an alien1 counterfeit
 hilarity1 consisting in mere sensual   
delight1 for that serenity and just     
alacrity of the spirits as doth fit you 
for your duty4 ,for this also is a usual
 7and wilful7 self-deceit of            
sensualists3 they make themselves       
believe that a cup of sack or strong    
drink giveth them a true assistant      
alacrity1 when it only causeth a sensual
 delight1 which doth more hinder and    
corrupt the mind1 than truly further it 
in its duty3 and differeth from true    
alacrity as paint from beauty1 or as a  
fever doth from our natural heat4  ,you 
see then that intemperance in drinking  
is of two sorts3 #a4 ,bibbing1 or       
drinking too much4 #b4 ,drunkenness 7in 
various degrees74 ,and these intemperate

 bibbers are of several sorts4 7#a47    
,those1 that when they have over-heated 
themselves1 or are feverish1 or have any
 ordinary diseased thirst1 will please  
their appetites1 though it be to their  
hurt2 and will venture their health     
rather than endure the thirst4 ,though  
in fevers1 dropsies1 coughs1 it should  
be the greatest enemy to them1 yet they 
are such beastly servants to their      
appetites1 that drink they must1        
whatever come of it3 though physicians  
forbid them1 and friends dissuade them1 
they have so much of the brute and so   
little of the man1 that appetite is     
quite too hard for reason with them4    
,these are of two sorts3 one sort keep  
the soundness of their reason1 though   
they have lost all the strength and     
power of it1 for want of a resolved     
will2 and these confess that they should
 abstain1 but tell you1 they cannot1    
they are not so much men4 ,the other    
sort have given up their very reason    
7such as it is7 to the service of their 

appetites3 and these will not believe   
7till the cough1 or gout1 or dropsy1 c4 
make them believe it7 that their measure
 of drinking is too much1 or that it    
will do them hurt2 but say1 that it     
would hurt them more to forbear it2 some
 through real ignorance1 and some made  
willingly ignorant by their appetites4  
7#b47 ,another sort of bibbers there    
are1 much worse than those1 who have no 
great1 diseased thirst to excuse their  
gulosity1 but call it a thirst whenever 
their appetite would have drink2 and use
 themselves ordinarily to satisfy such  
an appetite1 and drink almost as oft as 
the throat desireth it1 and say1 it is  
but to quench their thirst2 and never   
charge themselves with intemperance for 
it4 ,these may be known from the first  
sort of bibbers by the quality of their 
drink3 it is cold small beer that the   
first sort desire1 to quench a real     
thirst2 when reason bids them endure it1
 if other means will not quench it4 ,but
 it is wine1 or strong drink1 or some   

drink that hath a delicious gust1 which 
the second sort of bibbers use1 to      
please the appetite1 which they call    
their thirst4 ,and of these luxurious   
tipplers1 next to stark drunkards1 there
 are also divers degrees1 some being    
less guilty1 and some more4#dcc  #a4    
,the lowest degree are they that will   
never ordinarily drink but at meals3 but
 they will then drink more than nature  
requireth1 or than is profitable to     
their health4  #b4 ,the second degree   
are they1 that use to drink between     
meals1 when their appetite desireth it1 
to the hindering of concoction1 and the 
increase of crudities and catarrhs1 and 
to the secret1 gradual vitiating of     
their humours1 and generating of many   
diseases2 and this without any true     
necessity1 or the approbation of sound  
reason1 or any wise physician3 yet they 
tipple but at home1 where you may find  
the pot by them at unseasonable times4  
#c4 ,the third degree are many poor men 
that have not drink at home1 and when   

they come to a gentleman's house1 or a  
feast1 or perhaps an alehouse1 they will
 pour in for the present to excess1     
though not to drunkenness1 and think it 
is no harm1 because it is but seldom2   
and they drink so small drink all the   
rest of the year1 that they think such a
 fit as this sometimes is medicinal to  
them1 and tendeth to their health4  #d4 
,another rank of bibbers are those1 that
 though they haunt not alehouses or     
taverns1 yet have a throat for every    
health or pledging cup that reacheth not
 to drunkenness2 and use ordinarily to  
drink many unnecessary cups in a day to 
pledge 7as they call it7 those that     
drink to them2 and custom and compliment
 are all their excuse4  #e4 ,another    
degree of bibbers are common alehouse   
haunters1 that love to be there1 and to 
sit many hours perhaps in a day1 with a 
pot by them1 tippling1 and drinking one 
to another4 ,and if they have any       
bargain to make1 or any friend to meet1 
the alehouse or tavern must be the      

place1 where tippling may be one part of
 their work4  #f4 ,the highest degree   
are they1 that are not apt to be stark  
drunk1 and therefore think themselves   
less faulty1 while they sit at it1 and  
make others drunk1 and are strong       
themselves to bear away more than others
 can bear4 ,they have the drunkard's    
appetite1 and measure1 and pleasure1    
though they have not his giddiness and  
loss of wit4  7#c47 ,and of those that  
are truly drunken also1 there are many  
degrees and kinds4 ,as some will be     
drunk with less and some with more2 so  
some are only possessed with a little   
diseased levity1 and talkativeness1 more
 than they had before3 some also have   
distempered eyes1 and stammering        
tongues3 some also proceed to unsteady1 
reeling heads1 and stumbling feet1 and  
unfitness for their callings3 some go   
further1 to sick and vomiting stomachs1 
or else to sleepy heads3 and some       
proceed to stark madness1 quarrelling1  
railing1 bawling1 hooting1 ranting1     

roaring1 or talking nonsense1 or doing  
mischief3 the furious sort being like   
mad dogs that must be tied2 and the     
sottish1 prating1 and spewing sort being
 commonly the derision of the boys in   
the streets4  ,,ii4 ,having told you    
what tippling and drunkenness is1 ,i    
shall briefly tell you their causes2 but
 briefly1 because you may gather most of
 them from what is said of the causes of
 gluttony4 #a4 ,the first and grand     
causes are these three concurrent3 a    
beastly1 raging appetite or gulosity2 a 
weakness of reason and resolution to    
rule it2 and a want of faith to         
strengthen reason1 and of holiness to   
strengthen resolution4 ,these are the   
very cause of all4  #b4 ,another cause  
is1 their not knowing that their excess 
and tippling is really a hurt or danger 
to their health4 ,and they are ignorant 
of this from many causes4 ,one is1      
because they have been bred up among    
ignorant people1 and never taught to    
know what is good or bad for their own  

bodies1 but only by the common talk of  
the mistaken vulgar4 ,another is1       
because their appetite so mastereth     
their very reason1 that they can choose 
to believe that which they would not    
have to be true4 ,another reason is1    
because they are of healthful bodies1   
and therefore feel no hurt at present1  
and presume that they shall feel none   
hereafter1 and see some abstemious      
persons weaker than they 7who began not 
to be abstemious till some chronical    
disease had first invaded them74 ,and   
thus they do by their bodies just as    
wicked men do by their souls3 they judge
 all by present feeling1 and have not   
wisdom enough to take things foreseen   
into their deliberation and accounts3   
that which will be a great while hence  
they take for nothing1 or an uncertain  
something next to nothing4 ,as heaven   
and hell move not ungodly men1 because  
they seem a great way off2 so1 while    
they feel themselves in health1 they are
 not moved with the threatening of      

sickness3 the cup is in their hands1 and
 therefore they will not set it by1 for 
fear of they know not what1 that will   
befall them you know not when4 ,as the  
thief that was told he should answer it 
at the day of judgment1 said1 he would  
take the other cow too1 if he should    
stay unpunished till then2 so these     
belly-gods think1 they will take the    
other cup1 if they shall but stay till  
so long hence4 ,and thus because this   
temporal punishment of their gulosity is
 not speedily exercised1 the hearts of  
men are fully set in them to please     
their appetites4  #c4 ,another cause of 
tippling and drunkenness is1 a wicked   
heart1 that loveth the company of wicked
 men1 and the foolish talk1 and cards1  
and dice1 by which they are entertained4
 ,one sin enticeth down another3#dcd it 
is a delight to prate over a pot1 or    
rant and game1 and drive away all       
thoughts that savour of sound reason1 or
 the fear of ,god1 or the care of their 
salvation4 ,many of them will say1 it is

 not for love of the drink1 but of the  
company1 that they use the alehouse2 an 
excuse that maketh their sin much worse1
 and showeth them to be exceeding       
wicked4 ,to love the company of wicked  
men1 and love to hear their lewd and    
idle1 foolish talk1 and to game and     
sport out your time with them1 besides  
your tippling1 this showeth a wicked1   
fleshly heart1 much worse than if you   
loved the drink alone4 ,such company as 
you love best1 such are your own        
dispositions3 if you were no tipplers or
 drunkards1 it is a certain sign of an  
ungodly person1 to love ungodly company 
better than the company of wise and     
godly men1 that may edify you in the    
fear of ,god4  #d4 ,another cause of    
tippling is idleness1 when they have not
 the constant employments of their      
callings to take them up4 ,some of them 
make it their chief excuse that they do 
it to pass away the time4 ,blind        
wretches6 that are so near eternity1 and
 can find no better uses for their time4

 ,to these ,i spoke before1 chap4 v4    
part i4  #e4 ,another cause is the      
wicked neglect of their duties to their 
own families2 making no conscience of   
loving their own relations1 and teaching
 them the fear of ,god2 nor following   
their business3 and so they take no     
pleasure to be at home2 the company of  
wife1 and children1 and servants is no  
delight to them1 but they must go to an 
alehouse or tavern for more suitable    
company4 ,thus one sin bringeth on      
another4  #f4 ,another cause is the ill 
management of matters at home with their
 own consciences2 when they have brought
 themselves into so terrible and sad a  
case1 that they dare not be much alone1 
nor soberly think of their own          
condition1 nor seriously look towards   
another world2 but fly from themselves1 
and seek a place to hide them from their
 consciences1 forgetting that sin will  
find them out4 ,they run to an alehouse1
 as ,saul to his music1 to drink away   
melancholy1 and drown the noise of a    

guilty1 self-accusing mind2 and to drive
 away all thoughts of ,god1 and heaven1 
and sin1 and hell1 and death1 and       
judgment1 till it be too late4 ,as if   
they were resolved to be damned1 and    
therefore resolved not to think of their
 misery nor the remedy4 ,but though they
 dare venture upon hell itself1 the sots
 dare not venture upon the serious      
thoughts of it6 ,either there is a hell1
 or there is none3 if there be none1 why
 shouldst thou be afraid to think of it8
 ,if there be a hell1 7as thou wilt find
 it if thou hold on but a little        
longer17 will not the feeling be more   
intolerable than the thoughts of it8    
,and is not the fore-thinking on it a   
necessary and cheap prevention of the   
feeling8 ,oh how much wiser a course    
were it to retire yourselves in secret1 
and there look before you to eternity1  
and hear what conscience hath first to  
say to you concerning your life past1   
your sin and misery1 and then what ,god 
hath to say to you of the remedy4 ,you  

will one day find1 that this is a more  
necessary work1 than any that you had at
 the alehouse1 and that you had greater 
business with ,god and conscience1 than 
with your idle companions4  #g4 ,another
 cause is the custom of pledging those  
that drink to you1 and of drinking      
healths1 by which the laws of the devil 
and the alehouse do impose upon them the
 measures of excess1 and make it their  
duty to disregard their duty to ,god3 so
 lamentable a thing it is1 to be the    
tractable slaves of men1 and intractable
 rebels against ,god6 ,plutarch mentions
 one that being invited to a feast1 made
 a stop when he heard that they         
compelled men to drink after meat1 and  
asked whether they compelled them to eat
 too8 apprehending that he went in      
danger of his belly4 ,and it seems to be
 but custom that maketh it appear less  
ridiculous or odious to constrain men to
 drinking than to eating4  #h4 ,another 
great cause of excess is1 the devil's   
way of drawing them on by degrees3 he   

doth not tempt them directly to be      
drunk1 but to drink one cup more1 and   
then another and another1 so that the   
worst that he seemeth to desire of them 
is1 but to drink a little more4 ,and    
thus1 as ,solomon saith of the          
fornicator1 they yield to the flatterer1
 and go on as the ox to the slaughter1  
and as the fool to the correction of the
 stocks1 till a dart strike through his 
liver2 as a bird hasteth to the snare1  
and knoweth not that it is for his life1
 ,prov4 vii4 #ba-bc4  ,,iii4 ,the       
greatness of this sin appeareth in what 
is said before of gluttony4 ,more       
specially1 #a4 ,think how base a master 
thou dost serve1 being thus a slave to  
thy throat4 ,what a beastly thing it is1
 and worse than beastly6 for few beasts 
but a swine will be forced to drink more
 than doth them good4 ,how low and poor 
is that man's reason that is not able to
 command his throat6  #b4 ,think how    
thou consumest the creatures of ,god1   
that are given for service1 and not for 

gulosity and luxury4 ,the earth shall be
 a witness against thee1 that it bore   
that fruit for better uses1 which thou  
mispendest on thy sin4 ,thy servants and
 cattle that labour for it shall be     
witnesses against thee4 ,thou offerest  
the creatures of ,god as a sacrifice to 
the devil1 for drunkenness and tippling 
is his service4 ,it were less folly to  
do as ,diogenes did1 who1 when they gave
 him a large cup of wine1 threw it under
 the table that it might do him no harm4
 ,thou makest thyself like caterpillars1
 and foxes1 and wolves1 and other       
destroying creatures1 that live to do   
mischief1 and consume that which should 
nourish man2 and therefore are pursued  
as unfit to live4 ,thou art to the      
commonwealth as mice in the granary1 or 
weeds in the corn4 ,it is a great part  
of the work of faithful magistrates to  
weed out such as thou4  #c4 ,thou       
robbest the poor1 consuming that on thy 
throat which should maintain them4 ,if  
thou have any thing to spare1 it will   

comfort thee more at last1 to have given
 it to the needy1 than that a greedy    
throat devoured it4 ,the covetous is    
much better in this than the drunkard   
and luxurious2 for he is a gatherer1 and
 the other is a scatterer4#dce ,the     
commonwealth maintaineth a double or    
treble charge in such as thou art4 ,as  
the same pasture will keep many sheep   
which will keep but one horse2 so the   
same country may keep many temperate    
persons1 which will keep but a few      
gluttons and drunkards4 ,the worldling  
makes provision cheaper by getting and  
sparing2 but the drunkard and glutton   
make it dearer by wasting4 ,the covetous
 man1 that scrapeth together for        
himself1 doth ofttimes gather for one   
that will pity the poor when he is dead1
 ,prov4 xxviii4 #h2 but the drunkard and
 riotous devour it while they are alive4
 ,one is like a hog that is good for    
something at last1 though his feeding   
yield no profit while he liveth2 the    
other is like devouring vermin1 that    

leave nothing to pay for what they did  
consume4 ,the one is like a pike among  
the fishes1 who payeth when he is dead  
for that which he devoured alive2 but   
the other is like the sink or channel1  
that repayeth you nothing but stink and 
dirt1 for all that you cast into it4    
#d4 ,thou drawest poverty and ruin upon 
thyself4 ,besides the value which thou  
wastest1 ,god usually joineth with the  
prodigal by his judgments1 and          
scattereth as fast as he4 ,prov4 xxi4   
#ag1 ,he that loveth pleasure shall be a
 poor man3 he that loveth wine and oil  
shall not be rich4 ,there is that       
scattereth and yet increaseth1 ,prov4   
xi4 #bd4 ,but this is not the issue of  
thy scattering4 ,prov4 xxiii4 #ai-ba1   
,hear thou1 my son1 and be wise1 and    
guide thy heart in the way4 ,be not     
amongst wine-bibbers1 amongst riotous   
eaters of flesh3 for the drunkard and   
the glutton shall come to poverty1 and  
drowsiness shall clothe a man with      
rags4#dcf  #e4 ,thou art an enemy to thy

 family4 ,thou grievest thy friends4    
,thou impoverishest thy children1 and   
robbest those whom thou art bound to    
make provision for4 ,thou fillest thy   
house with discontents and brawlings1   
and banishest all quietness and fear of 
,god4 ,a discontented or a brawling     
wife1 and ragged1 dissolute1 untaught   
children1 are often signs that a        
drunkard or riotous person is the master
 of the family4  #f4 ,thou art a heinous
 consumer of thy precious time4 ,this is
 far worse than the wasting of thy      
estate4 ,oh that thou didst but know1 as
 thou shalt know at last1 what those    
hours are worth1 which thou wastest over
 thy pots6 and how much greater work    
thou hadst to lay it out upon6 ,how many
 thousands in hell are wishing now in   
vain1 that they had those hours again to
 spend in prayer and repentance which   
they spent in the alehouse1 and         
senselessly cast away with their        
companions in sin6 ,is the glass turned 
upon thee1 and death posting towards    

thee1 to put an end to all thy time1 and
 lay thee where thou must dwell for     
ever2 and yet canst thou sit tippling   
and prating away thy time1 as if this   
were all that thou hadst to do with it8 
,oh what a wonder of sottishness and    
stupidity is a hardened sinner1 that can
 live so much below his reason6 ,the    
senses' neglect of thy soul's           
concernment1 and greater matters1 is the
 great part of thy sin1 more than the   
drunkenness itself4  #g4 ,how base a    
price dost thou set upon thy ,saviour   
and salvation1 that wilt not forbear so 
much as a cup of drink for them6 ,the   
smallness of the thing showeth the      
smallness of thy love to ,god1 and the  
smallness of thy regard to his word and 
to thy soul4 ,is that loving ,god as    
,god1 when thou lovest a cup of drink   
better8 ,art thou not ashamed of thy    
hypocrisy1 when thou sayest thou lovest 
,god above all1 when thou lovest him not
 so well as thy wine and ale8 ,surely he
 that loveth him not above ale1 loveth  

him not above all6 ,thy choice showeth  
what thou lovest best1 more certainly   
than thy tongue doth4 ,it is the dish   
that a man greedily eateth of that he   
loveth1 and not that which he commendeth
 but will not meddle with4 ,god trieth  
men's love to him1 by their keeping his 
commandments4#dcg ,it was the           
aggravation of the first sin1 that they 
would not deny so small a thing as the  
forbidden fruit1 in obedience to ,god6  
,and so it is of thine1 that wilt not   
leave a forbidden cup for him6 ,o       
miserable wretch6 dost thou not know    
that thou canst not be ,christ's        
disciple1 if thou forsake not all for   
him1 and hate not even thy life in      
comparison of him1 and wouldst not      
rather die than forsake him8 ,luke xiv4 
#bf1 #cc4 ,and art thou like to lay down
 thy life for him that wilt not leave a 
cup of drink for him8 ,canst thou burn  
at a stake for him1 that canst not leave
 an alehouse1 or vain company1 or excess
 for him8 ,what a sentence of           

condemnation dost thou pass upon        
thyself6 ,wilt thou sell thy ,god and   
thy soul for so small a matter as a cup 
of drink8 ,never delude thyself to say1 
,i hope ,i do not so1 when thou knowest 
that ,god hath told thee in his word1   
that drunkards shall not inherit the    
kingdom of ,god1 #a ,cor4 vi4 #aj4 ,nay1
 ,god hath commanded those that will    
come to heaven1 to have no familiarity  
with thee upon earth2 no1 not so much as
 to eat with thee6 #a ,cor4 v4 #aa4     
,read what ,christ himself saith1 ,matt4
 xxiv4 #dh-ea1 ,but if that evil servant
 shall say in his heart1 ,my lord       
delayeth his coming1 and shall begin to 
smite his fellow-servants1 and to eat   
and to drink with the drunken1 the lord 
of that servant shall come in a day when
 he looketh not for him1 and in an hour 
that he is not aware of1 and shall cut  
him asunder1 and appoint him his portion
 with the hypocrites3 there shall be    
weeping and gnashing of teeth4 ,read    
,deut4 xxix4 #ai1 #bj3 ,if when thou    

hearest the words of ,god's curse1 thou 
bless thyself in thy heart1 saying1 ,i  
shall have peace1 though ,i walk in the 
imagination of my heart1 to add         
drunkenness to thirst2 the ,lord will   
not spare that man1 but then the anger  
of the ,lord and his jealousy shall     
smoke against him1 and all the curses   
that are written in this book shall lie 
upon him1 and the ,lord shall blot out  
his name from under heaven1 and the     
,lord shall separate him to evil4 ,thou 
seest here how ,god will spice thy cups4
  #h4 ,thou art the shame of human      
nature3#dch thou representest man in the
 likeness of a beast1 and worse2 as if  
he were made but instead of a barrel or 
a sink3 look on a drunkard filthing and 
spewing1 and reeling and bawling1 and   
see if he be not uglier than a brute6   
,thou art a shame to thy own reason1    
when thou showest the world1 that it    
cannot so much as shut thy mouth1 nor   
prevail with thee in so small a thing4  
,wrong not reason so much as to call    

thyself rational2 and wrong not mankind 
so much as to call thyself a man3 ,non  
homo sed amphora1 said one of ,bonosus  
the drunken emperor when he was hanged3 
,it is a barrel and not a man4  #i4     
,thou destroyest that reason which is   
the glory of thy nature1 and the natural
 part of the image of ,god upon thy     
mind4 ,if thou shouldst deface the      
king's arms or image in any public      
place1 and set in the stead of it the   
image of a dog1 would it not be a       
traitorous contempt8 how much worse is  
it to do thus by ,god6 ,if thou didst   
mangle and deform thy body1 it were less
 in this respect2 for it is not thy     
body1 but thy soul1 that is made after  
the image of ,god3 hath ,god given thee 
reason for such high and excellent ends 
and uses1 and wilt thou dull it and     
drown it in obedience to thy throat8    
,thy reason is of higher value than thy 
house1 or land1 or money1 and yet thou  
wilt not cast them away so easily6 ,had 
,god made thee an idiot1 or mad and     

lunatic1 thy case had been to be pitied3
 but to make thyself mad1 and despise   
thy manhood1 deserveth punishment4 ,it  
is the saying of ,basil2 ,involuntary   
madness deserveth compassion1 but       
voluntary madness1 the sharpest whips4  
,prov4 xix4 #bi1 ,judgments are prepared
 for scorners1 and stripes for the      
fool's back2 especially for the         
voluntary fool3 he that will make       
himself a beast or a mad-man1 should be 
used by others like a beast or a        
mad-man1 whether he will or not4  #aj4  
,thou makest thyself unfit for any thing
 that is good4 ,oh how unfit art thou to
 read1 or hear1 or meditate on the word 
of ,god6 how unfit to pray6 how unfit to
 receive the holy sacrament6 what a     
dreadful thing is it to think of a      
drunken man speaking to ,god in         
prayer6#dci ,thy best posture till thou 
art sober is to be asleep3 for then thou
 dost least hurt1 and thou art made     
uncapable of doing good2 yea1 and of    
receiving any good from others2 thou art

 not so much as capable of reproof or   
counsel3 he that should cast pearls     
before such a swine1 and offer to speak 
to thee for the good of thy soul1 would 
but dishonour the name and word of ,god4
 ,as it is said of a drunkard1 that when
 one rebuked him1 saying1 ,art thou not 
ashamed to be thus drunken1 replied1    
,art thou not ashamed to talk to a man  
that is drunken8 it is a shame to the   
man that would cure thee by reason1 when
 thou hast thrown away thy reason4 ,and 
if thou have but a merry cup1 and       
thinkest thyself the fitter for thy     
duty1 yea1 if thou do it well1 as to the
 outward appearance1 as the principle is
 false and base1 so thou deservest blame
 for casting thy work upon so great a   
hazard4 ,as ,sophocles said of an orator
 that wrote well when he was half       
drunken1 ,though he did it well1 he did 
it ignorantly and in uncertainty2 for   
thy levity weakeneth thy judgment1 and  
thou dost the good thou dost but at a   
venture2 as a passionate man may speak  

well1 but it is unlikely and uncertain2 
and therefore no thanks to him that it  
fell not out to be worse4  ,thou        
disposest thyself to almost every       
sin4#ddj ,drunkenness breaketh every one
 of the commandments1 by disposing men  
to break them all4 ,it disableth them to
 the duties of the first commandment    
above all1 viz4 to know ,god1 and       
believe1 and trust1 and love him3 it    
utterly unfitteth men for the holy      
worship required in the second          
commandment1 as ,i have showed3 he that 
hateth the guilt of former sin1 in his  
worshippers1 hateth present wickedness  
much more4 ,prov4 xxi4 #bg1 ,the        
sacrifice of the wicked is abomination3 
how much more when he bringeth it with a
 wicked mind4 ,idolatry1 and wantonness1
 and excess in eating and drinking1     
usually dispose to one another4 ,see #a 
,cor4 x4 #g4 ,sacrifices of mirth and   
joviality1 and gluttony and drunkenness1
 are fit for idols and devils1 but unfit
 for ,god6 ,and therefore commonly we   

find that it is the drunkards and       
riotous people in every town1 that are  
the great enemies to the preaching of   
the gospel1 and to all holy exercises1  
and to all that fear ,god1 and will not 
be as mad as they3 when there is a      
sacrifice to be offered to ,bacchus1 and
 any merry meeting where potting and    
feasting1 and dancing and roaring1 is to
 be the game1 there it is that the      
ministers and servants of ,christ are   
slandered1 and scorned1 and railed      
at4#dda ,there it is that hellish       
reproach of godliness1 like the devil's 
cannons1 are let fly without control    
7though through ,god's mercy they have  
more powder than bullet1 and do little  
execution74 ,there it is that the devil 
sitteth as president in his council1    
plotting what to do against the people  
and ways of ,christ4 ,and though it be  
drunken1 sottish counsel1 it is the     
fitter for his business2 for it is a    
brutish thunderbolt that he hath to     
cast2 a senseless1 furious work that he 

hath to do2 and no other instruments    
will serve his turn4 ,he hath a plot to 
blow up the reputation and honour of    
serious godliness2 but he that setteth  
fire to his train must withal blow up   
himself3 and none is so fit for this    
work as a drunkard or a sensual sot3 few
 others will venture to cast their own  
souls into the fire of hell1 that they  
may procure a little stinking breath to 
be blown into the faces of the godly2   
few others would set their own houses on
 fire1 that they may trouble ,god's     
servants by the smoke4 ,their very work 
is to do as those in ,dan4 iii4 to cast 
the servants of ,christ into those      
flames1 which must devour those that    
cast them in1 and must scarce touch a   
thread of the garments1 or a hair of the
 head1 of those for whom it was         
prepared3#ddb and who would do this1    
that knew what he did1 and were well in 
his wits8 must he not be first made     
drunk that doth it8 ,also drunkenness   
disposeth you to swearing1 and          

blaspheming1 and perjury1 and speaking  
contemptuously and unreverently of ,god1
 and to speak profanely and jestingly of
 the ,scripture3 and thus fools make a  
mock of sin1 ,prov4 xiv4 #i4 ,you are   
good for none of the holy exercises of  
the ,lord's day3 that is the day that   
you must defile with your filthy sin2   
the day in which ,god sendeth abroad his
 gracious invitations1 and the devil his
 wicked incitations2 in which ,god      
giveth most of his grace1 and the devil 
infecteth most with sin2 in which ,god  
is best served by his sincere ones1 and 
the devil is most served by his impious 
ones4#ddc ,and you dispose yourselves to
 sin against your governors3 you have no
 hold of tongue or action when you are  
drunken4 ,how many in their drunkenness 
have reproached and abused father and   
mother2 and spoken treason against their
 king1 or reviled magistrates and       
superiors2 and perhaps attempted and    
done mischief as well as spoken it6 ,if 
you are superiors1 how unfit are you to 

judge or govern6 ,is it not lawful for  
any to appeal from you1 as the woman did
 from ,philip drunk to ,philip sober8   
,you will be apter to abuse your        
inferiors than well to govern them4     
,also drunkenness destroyeth civility1  
justice1 and charity4 ,it inflameth the 
mind with anger and rage2 it teacheth   
the tongue to curse1 and rail1 and      
slander2 it makes you unfaithful1 and   
uncapable of keeping any secret1 and    
ready to betray your chiefest friend1 as
 being master neither of your mind1 or  
tongue1 or actions4 ,drunkenness hath   
made men commit many thousand murders2  
it hath caused many to murder           
themselves1 and their nearest relations2
 many have been drowned by falling into 
the water1 or broke their necks with    
falling from their horses1 or died      
suddenly by the suffocation of nature4  
,it draweth men to idleness1 and taketh 
them off their lawful calling3 it maketh
 a multitude of thieves1 by breeding    
necessity1 and imboldening to villany4  

,it is a principal cause of lust and    
filthiness1 and the great maintainer of 
whoredoms2 and taketh away all shame1   
and fear1 and wit1 which should restrain
 men from this or any sin3 what sin is  
it that a drunken man may not commit8 no
 thanks to him that he forbeareth the   
greatest wickedness6 ,cities and        
kingdoms have been betrayed by          
drunkenness2 many a drunken garrison    
hath let in the enemy4 ,there is no     
confidence to be put in a drunken man2  
nor any mischief that he is secure from4
  #ab4 ,lastly1 ,thou sinnest not alone1
 but temptest others with thee to       
perdition4 ,it is the great crime of    
,jeroboam that he made ,israel to sin4  
,the judgment of ,god determineth those 
men to death1 that not only do          
wickedness1 but have pleasure in them   
that do it1 ,rom4 i4 #cb4 ,and is not   
this thy case8 ,art thou not ,satan's   
instrument to tempt others with thee to 
waste their time1 and neglect their     
souls1 and abuse ,god and his creatures8

 ,yea1 some of you glory in your shame1 
that you have drunk down your           
companions1 and carried it away 7the    
honour of a sponge or a tub1 which can  
drink up or hold liquor as well as you74
 ,and what is that man worthy of1 that  
would thus transform himself and others 
into such monsters of iniquity8  ,,iv4  
,next let us hear the drunkard's excuses
 7for even drunkenness will pretend to  
reason1 and men will not make themselves
 mad without an argument to justify it74
 ,i4 ,saith the tippler1 ,i take no more
 than doth me good3 you allow a man to  
eat as much as doth him good1 and why   
not to drink as much8 ,no man is fitter 
to judge this than ,i1 for ,i am sure ,i
 feel it do me good4  ,answ4 ,what good 
dost thou mean1 man8 ,doth it fit thee  
for holy thoughts1 or words1 or deeds8  
,doth it help thee to live well1 or fit 
thee to die well8 ,art thou sure that it
 tendeth to the health of thy body8     
,thou canst not so say without the      
imputation of folly or                  

self-conceitedness1 when all the wise   
physicians in the world do hold the     
contrary4 ,no1 it doth as gluttony doth2
 it pleaseth thee in the drinking1 but  
it filleth thy body with crudities and  
phlegm1 and prepareth for many mortal   
sicknesses3 it maketh thy body like     
grounds after a flood1 that are covered 
with stinking slime2 or like fenny lands
 that are drowned in water1 and bear no 
fruit2 or like grounds that have too    
much rain1 that are dissolved to dirt1  
but are unfit for use4 ,it maketh thee  
like a leaking ship1 that must be pumped
 and emptied1 or it will sink2 if thou  
have not vomits or purges to empty thee1
 thou wilt quickly drown or suffocate   
thy life4 ,as ,basil saith1 a drunkard  
is like a ship in a tempest1 when all   
the goods are cast overboard to         
disburden it lest it sink4 ,physicians  
must pump thee1 or disburden thee1 or   
thou wilt be drowned2 and all will not  
serve if thou hold on to fill it up     
again2 for intemperance maketh most     

diseases uncurable4 ,an historian       
speaketh of two physicians that differed
 in their prognostics about a patient2  
one forsook him as uncurable2 the other 
undertook him as certainly curable2 but 
when he came to his remedies1 he        
prescribed him so strict abstinence as  
he would not undergo3 and so they agreed
 in the issue2 when one judged him      
uncurable because intemperate1 and the  
other curable if he would be temperate4 
,thou that feelest the drink do thee    
good1 dost little think how the devil   
hath a design in it1 not only to have   
thy soul1 but to have it quickly2 that  
the mud-walls of thy body being washed  
down may not hold it long4 ,and ,i must 
tell thee that thou hast cause to value 
a good physician for greater reasons    
than thy life1 and art more beholden to 
him than many others2 even that he may  
help to keep thy soul out of hell a     
little longer1 to see if ,god will give 
thee repentance1 that thou mayst escape 
out of the snare of the devil1 who      

taketh thee captive at his will1 #b     
,tim4 ii4 #be1 #bf4 ,as lian writeth of 
king ,antigonus1 that having great      
respect for ,zeno the philosopher1 he   
once met him when he was in drink1 and  
embracing him1 urged him to ask of him  
what he would1 and bound himself with   
many oaths to give it him4 ,zeno thanked
 him1 and the request he made to him    
was1 that he would go home and vomit4   
,to tell him that he more needed to be  
disburdened of his drink1 than he       
himself did need his gifts4 ,the truth  
is1 the good that thou feelest the drink
 do thee is but the present pleasing of 
thy appetite1 and tickling thy fantasy  
by the exhilarating vapours3 and so the 
glutton1 and the whoremonger1 and every 
sensual wretch will say1 that he feeleth
 it do him good2 but ,god bless all     
sober men from such a good4 ,so the     
gamester feeleth the sport do him good2 
but perhaps he is quickly made a beggar 
by it4 ,it is reason and faith1 and not 
thy appetite or present feeling1 that   

must tell thee what and how much doth   
thee good4  ,object4 ,,ii4 ,but ,i have 
heard some physicians say1 that it is   
wholesome to be drunk sometimes4  ,answ4
 ,none but some sot1 that had first     
drank away his own understanding4 ,i    
have known physicians that have been    
drunkards themselves1 and they have been
 apt to plead for their own vice2 but   
they quickly killed themselves1 and all 
their skill could not save their lives  
from the effects of their own           
bestiality2 even as the knowledge and   
doctrine of a wicked preacher will not  
save his soul1 if he live contrary to   
his profession4 ,and what if the        
vomiting of a drunkard did him some good
 with all the harm8 ,are there not      
easier1 safer1 lawfuller means enough to
 do the same good without the harm8 ,he 
is a brute himself1 and not a physician1
 that knoweth no better remedy than     
this4 ,but thy conscience telleth thee1 
this is but a false excuse4  ,object4   
,,iii4 ,but ,i wrong nobody in my drink2

 the hurt is my own4  ,answ4 ,no thanks 
to thee if thou wrong nobody3 but read  
over the former aggravations1 and then  
justify thyself in this if thou canst4  
,it seems thou makest nothing of        
wronging ,god by disobedience4 ,but     
suppose it be no one's hurt but thy own3
 dost thou hate thyself8 is thy own hurt
 nothing to thee8 what6 dost make       
nothing of the damning of thy own soul8 
whom wilt thou love if thou hate        
thyself8 ,it is the aggravation of this 
sin1 as well as fornication1 #a ,cor4   
vi4 #ah1 that it is against your own    
bodies1 and much more as against your   
own souls4  ,object4 ,,iv4 ,but ,i was  
but merry1 ,i was not drunken4  ,answ4  
,it were well for you if ,god would     
stand to your names and definitions1 and
 take none for a sinner that taketh not 
himself for one4 ,there are several     
degrees of drunkenness short of the     
highest degree4 ,and if your reason was 
not disturbed1 yet the excess of drink  
only1 and tippling1 and gulosity1 will  

prove a greater sin than you suppose4   
,object4 ,v4 ,but ,i drink but a little2
 but my head is weak and a little       
overturneth it4  ,answ4 ,if you know    
that beforehand1 you are the more       
unexcusable1 that will not avoid that   
measure which you know you cannot bear4 
,if you knew that less poison will kill 
you than another1 you would be the more 
fearful of it1 and not the less4        
,object4 ,,vi4 ,but ,i have a thirst    
upon me1 and ,i take no more than will  
quench it4  ,answ4 ,so the whoremonger  
saith1 he hath a lust upon him1 and he  
taketh no more than will quench it4 ,and
 the malicious man that beateth you or  
undoes you1 may say1 that he hath a     
passion upon him1 and he taketh no more 
revenge on you than satisfieth it4 ,but 
if you add drunkenness to thirst1 read  
your doom again1 ,deut4 xxix4 #ai4 ,if  
it be a natural1 moderate thirst1       
moderation will satisfy it2 if it be a  
diseased thirst1 as in a fever or       
dropsy1 the physician must direct you in

 the cure2 and small drink is fitter for
 a thirst than strong3 but if it be the 
thirst of a drunkard's raging appetite1 
that hath been used to be pleased1 and  
therefore is loth to be denied1 you had 
best quench it upon better and cheaper  
terms1 than the displeasing ,god and    
damning your souls2 lest you find it    
more troublesome in the flames of hell1 
to want a drop of water for your        
tongues1 than it would have been to have
 bridled a beastly appetite4#ddd ,and   
lest you then cry out as ,lysimachus1   
when thirst forced him to yield to the  
,scythians for a little drink1 ,quam    
brevis voluptatis gratia1 quantum       
felicitatis amisi6 ,for how short a     
pleasure did ,i lose so great felicity6 
,take heed of reasoning your souls into 
impenitence4  ,quest4 ,i4 ,is it not    
lawful to drink when we are thirsty1 and
 know of no harm that it is like to do  
us1 seeing thirst telleth us what the   
stomach needeth8  ,answ4 ,a beast may do
 so1 that hath no higher faculty to     

guide him4 ,and a man may take in the   
consideration of his thirst to guide his
 reason in judging of the due quantity  
and time2 but not otherwise4 ,a man must
 never drink to please his appetite1    
either against reason1 or without it4   
,and no man must so captivate his reason
 to sense1 as to think that his appetite
 is his principal rule or guide herein2 
nor be so brutish as to know no         
otherwise what doth him good or hurt1   
but by his present feeling2 sometimes   
true reason may tell a man1 that thirst 
is a sign that drink is needful to his  
health1 and then he may take it4        
,sometimes 7and commonly with blockish  
people7 pleasing a thirst may hurt their
 health1 and they are so foolish that   
they do not know it2 either because they
 are ignorant of such things1 or because
 their appetite maketh them unwilling to
 believe it1 till they feel it2 and     
because they judge only by the present  
effects3 so a man may kill himself with 
drinking cold drink in a heat1 in some  

fevers1 in a dropsy1 a cough1 cachexy1  
c4 ,and excess doth insensibly vitiate  
the blood1 and heap up matter of many   
diseases which are incurable1 before the
 sot will believe that drinking when he 
was thirsty did him any harm4 ,if really
 it will do no harm1 you may drink when 
you are thirsty 7because it will do     
good74 ,but if it will quench natural   
heat and hinder concoction1 and breed   
diseases through unseasonableness1 or   
ill quality1 or excess1 it is neither   
your thirst1 nor your sottish ignorance 
of the hurt1 that will excuse you from  
the sin1 or prevent the coughs1 stone1  
gout1 cholic1 swellings1 palsies1 agues1
 fevers1 or death1 which it will bring4 
,quest4 ,,ii4 ,is it not lawful to drink
 a health sometimes when it would be    
ill-taken to refuse it1 or to be        
uncovered while others drink it8  ,answ4
 ,distinguish between1 #a4 ,drinking    
measurably as you need it1 and          
unmeasurably when you need it not4 #b4  
,between the foreseen effects2 and doing

 it ordinarily1 or when it will do hurt1
 or extraordinarily1 when it will more  
prevent hurt4 ,and so ,i conclude1  #a4 
,it is unlawful to drink more than is   
good for your health1 by the provocation
 of other men4  #b4 ,it is unlawful to  
do that which tempteth and encourageth  
others to drink too much4 ,and so doth  
the custom of pledging healths1         
especially when it is taken for a crime 
to deny it4  #c4 ,therefore the ordinary
 pledging or drinking of such healths is
 unlawful1 because it is the scandalous 
hardening of others in their sin unto   
their ruin4  #d4 ,but if we fall in     
among such furious beasts as would stab 
a man if he did not drink a health1 it  
is lawful to do it to save one's life1  
as it is to give a thief my purse2      
because it is a sin not simply evil of  
itself to drink that cup1 but by        
accident1 which a greater accident may  
preponderate4  #e4 ,therefore any other 
accident beside the saving of your life1
 which will really preponderate the     

hurtful accident1 may make it lawful2 as
 possibly in some cases and companies   
the offence given by denying it may be  
such as will do more hurt far1 than     
yielding would do4 7,as if a malignant  
company would lay one's loyalty to the  
king upon it1 c47  #f4 ,christian       
prudence therefore 7without carnal      
compliance7 must be always the present  
decider of the case1 by comparing the   
good and evil effects4  #g4 ,to be bare 
when others lay the honour of the king  
or superiors upon it1 is a ceremony that
 on the aforesaid reason may be complied
 with4  #h4 ,when to avoid a greater    
evil we are extraordinarily put on any  
such ceremony1 it is meet that we join  
such words 7where we have liberty7 as   
may prevent the scandal1 or hardening   
any present in sin4  #i4 ,and it is a   
duty to avoid the company which will put
 us upon such inconveniences1 as far as 
our calling will allow us4  ,v4 ,but    
because it is the drunkard's heart or   
will that needs persuasion1 more than   

his understanding needs direction1 ,i   
shall before the directions yet         
endeavour his fuller conviction1 if he  
will but read1 and consider soberly1 7if
 ever he be sober17 these following     
questions1 and not leave them till he   
answer them to the satisfaction of his  
own conscience4  ,quest4 ,i4 ,dost thou 
know that thou art a man8 and what a man
 is8 ,dost thou know that reason        
differenceth him from a beast that is   
ruled by appetite and hath no reason8   
,if thou do1 let thy reason do its      
office1 and do not drown it1 or set the 
beast above it4  ,quest4 ,,ii4 ,dost    
thou believe that there is a ,god that  
is the ,governor of the world1 or not8  
,if not1 tell me how thou camest to be a
 man8 ,and how came thy tongue and      
palate to taste thy drink or meat1 any  
more than thy finger8 ,look on thy      
finger and on thy tongue1 and thou canst
 see no reason why one should taste and 
not the other8 ,if thou live in the     
midst of such a world1 which he hath    

made and daily governeth1 and yet       
believest not that there is a ,god1 thou
 art so much worse already than drunk or
 mad1 that it is no wonder if thou be a 
drunkard4 ,but if thou do believe indeed
 that there is a ,god1 hear further1    
thou stupid beast1 and tremble6 ,is he  
the ,governor of heaven and earth1 and  
is he not worthy to be the ,governor of 
thee8 ,is all the world at his disposal1
 and is he not worthy to dispose of thy 
throat and appetite8 ,are crowns1 and   
kingdoms1 heaven1 and hell1 at his      
disposal and will1 and is he not worthy 
to be master of thy cup and company8    
wilt thou say to him by thy practice1 go
 rule sun and moon1 and rule all the    
world1 except my appetite and my cup8   
,quest4 ,,iii4 ,dost thou verily believe
 that ,god is present with thee1 and    
seeth and heareth all that is done and  
said among you8 ,if not1 thou believest 
not that he is ,god6 ,for he that is    
absent1 and ignorant1 and is not        
infinite1 omnipresent1 and omniscient1  

is not ,god2 and if ,god be not there1  
thou art not there thyself2 for what can
 uphold thee1 and continue thy life1 and
 breath1 and being8 ,but if thou believe
 that ,god is present1 darest thou drink
 on1 and darest thou before him waste   
thy time1 in prating over a pot with thy
 companions8  ,quest4 ,,iv4 ,tell me1   
dost thou believe that the holy         
,scripture is true8 ,if thou do not1 no 
wonder if thou be a drunkard4#dde ,but  
if thou do1 remember that then it is    
true1 that drunkards shall not inherit  
the kingdom of ,god1 #a ,cor4 vi4 #aj4  
,and then mark what the ,scripture      
saith1 ,isa4 xxi4 #a1 ,woe to the crown 
of pride1 to the drunkards of ,ephraim4 
,hab4 ii4 #ae1 ,woe to him that giveth  
his neighbour drink1 that puttest thy   
bottle to him and makest him drunk also4
 ,isa4 v4 #aa1 ,woe to them that rise up
 early in the morning that they may     
follow strong drink1 that continue till 
night till wine inflame them3 and the   
harp1 and the viol1 and the tabret1 and 

the pipe1 and wine1 are in their feasts1
 but they regard not the work of the    
,lord1 nor consider the operation of his
 hands4 ,ver4 #bb1 ,woe unto them that  
are mighty to drink wine1 and men of    
strength to mingle strong drink4 ,prov4 
xxxi4 #d-f1 ,it is not for kings to     
drink wine1 nor for princes strong      
drink2 lest they drink and forget the   
law1 and pervert the judgment of any of 
the afflicted3 give strong drink to him 
that is ready to perish1 and wine to    
those that be of heavy hearts4 ,see     
,amos vi4 #f4 ,luke xxi4 #cd1 ,take heed
 to yourselves1 lest at any time your   
hearts be overcharged with surfeiting1  
and drunkenness1 and cares of this life1
 and so that day come upon you unawares4
 ,rom4 xiii4 #ac1 #ad1 ,not in gluttony 
and drunkenness1 not in chambering and  
wantonness1 not in strife and envying2  
but put ye on the ,lord ,jesus ,christ1 
and make no provision for the flesh to  
satisfy the lusts thereof4 ,prov4 xx4   
#a1 ,wine is a mocker2 strong drink is  

raging2 and whosoever is deceived       
thereby is not wise4 ,prov4 xxiii4      
#bi-cb1 ,who hath woe8 who hath sorrow8 
who hath contentions8 who hath babbling8
 who hath wounds without cause8 who hath
 redness of eyes8 ,they that tarry long 
at the wine1 they that go to seek mixed 
wine4 ,look not thou upon the wine when 
it is red1 when it giveth his colour in 
the cup1 when it moveth itself aright3  
at the last it biteth like a serpent1   
and stingeth like an adder4 ,thine eyes 
shall behold strange women1 and thine   
heart shall utter perverse things3 yea1 
thou shalt be as he that lieth down in  
the midst of the sea1 or as he that     
lieth upon the top of a mast4 ,hos4 iv4 
#aa1 ,whoredom1 and wine1 and new wine  
take away the heart4 ,joel i4 #e1       
,awake1 ye drunkards1 and weep and howl1
 all ye drinkers of wine1 c4 ,if thou do
 indeed believe the word of ,god1 why do
 not such passages make thee tremble8   
,quest4 ,v4 ,dost thou consider into how
 dangerous a case thou puttest thyself  

when thou art drunk1 or joinest thyself 
with drunkards8 ,what abundance of other
 sins thou art liable to8 ,and in what  
peril thou art of some present judgment 
of ,god8 ,even those examples in        
,scripture which encourage thee should  
make thee tremble4 ,to think that even a
 ,noah that was drunken but once1 is    
recorded to his shame for a warning unto
 others4 ,how horrid a crime even ,lot  
fell into by the temptations of         
drunkenness6 ,how ,uriah was made drunk 
by a ,david to have hid his sin6 #b     
,sam4 xi4 #ac4 ,how ,david's son ,amnon1
 in ,god's just revenge1 was murdered by
 his brother ,absalom's command1 when   
his heart was merry with wine1 #b ,sam4 
xiii4 #bh4 ,how ,nabal was stricken dead
 by ,god after his drunkenness1 #a ,sam4
 xxv4 #cf-ch4 ,how king ,elah was       
murdered as he was drinking himself     
drunk1 #a ,sam4 xvi4 #i4 ,and how the   
terrible hand appeared writing upon the 
wall to king ,belshazzar in his         
carousing1 to signify the loss of his   

kingdoms1 and that very night he was    
also slain1 ,dan4 v4 #a1 #cj4 ,thou     
seest ,god spareth not kings themselves1
 that one would think might be allowed  
more pleasure3 and will he spare thee8  
,prov4 xxxi4 #d1 #e1 ,it is not for     
kings to drink wine1 nor for princes    
strong drink2 and is it then for thee8  
,mark the dreadful fruits of it even to 
the greatest4 ,hos4 vii4 #c-e1 ,they    
make the king glad with their           
wickedness1 and the princes with their  
lies3 they are all adulterers as an oven
 heated--,in the day of our king the    
princes have made him sick with bottles 
of wine3 he stretched out his hand with 
scorners4 ,thou seest that be they great
 or small1 both soul and body are cast  
by tippling and drunkenness into greater
 danger1 than thou art in at sea in a   
raging tempest4 ,thou puttest thyself in
 the way of the vengeance of ,god1 and  
art not like to escape it long4  ,quest4
 ,,vi4 ,didst thou ever measure thy sin 
by that strange kind of punishment      

commanded by ,god against incorrigible  
gluttons and drunkards8 ,deut4 xxi4     
#ah-ba1 ,if a man have a stubborn and   
rebellious son1 which will not obey the 
voice of his father1 or the voice of his
 mother1 and that1 when they have       
chastened him1 will not hearken to them3
 then shall his father and his mother   
lay hold on him1 and bring him out unto 
the elders of his city1 and to the gate 
of his place2 and they shall say unto   
the elders of his city1 ,this our son is
 stubborn and rebellious1 he will not   
obey our voice2 he is a glutton and a   
drunkard4 ,and all the men of the city  
shall stone him with stones1 that he    
die3 so shalt thou put away evil from   
among you2 and all ,israel shall hear1  
and fear4 ,surely gluttony and          
drunkenness are heinous crimes1 when a  
man's own father and mother were bound  
to bring him to the magistrate to be put
 to death1 if he will not be reformed by
 their own correction4 ,and you see here
 that youth is no excuse for it1 though 

now it is thought excusable in them4    
,quest4 ,,vii4 ,dost thou think thy     
drink is too good to leave at ,god's    
command8 ,or dost thou think that ,god  
doth grudge thee the sweetness of it8 or
 rather that he forbids it thee for thy 
good1 that thou mayst escape the hurt4  
,and tell me1 ,dost thou love ,god      
better than thy drink and pleasure1 or  
dost thou not8 ,if not1 thy own         
conscience must needs tell thee1 7if    
thou have a conscience not quite        
seared17 that there is no hope of thy   
salvation in that state3 but if thou    
say1 thou dost1 will ,god1 or any wise  
man1 believe thee1 that thou lovest him 
better1 and wilt not be so far ruled by 
him1 nor leave so small a matter for his
 sake8 #a ,john v4 #c1 ,for this is the 
love of ,god1 that we keep his          
commandments1 and his commandments are  
not grievous4 ,so #b ,john #f4  ,quest4 
,,viii4 ,dost thou remember that thy    
carcass must lie rotting in the grave1  
and how loathsome a thing it must       

shortly be8 ,and canst thou make so     
great a matter of the present satisfying
 of so vile a body1 and dung the earth  
at so dear a rate8  ,quest4 ,,ix4       
,wouldst thou have all thy friends and  
children do as thou dost8 ,if so1 what  
would become of thy estate8 ,it would be
 a mad world if all were drunkards4     
,wouldst thou have thy wife a drunkard8 
,if she were1 thou wouldst scarce be    
confident of her chastity4 ,wouldst thou
 have thy servants drunkards8 ,if they  
were1 they might set thy house on fire3 
and they would do thee little work1 or  
do it so as it were better be undone4   
,thy house would be a bedlam if all were
 drunkards2 and much worse than bedlam2 
for there are some wise men to govern   
and correct the mad ones4 ,but if thou  
like it not in wife1 and children1 and  
servants1 why dost thou continue it     
thyself8 ,art thou not nearest to       
thyself8 ,dost thou love any others     
better than thyself8 ,hadst thou rather 
thy own soul were damned than theirs8 or

 canst thou more easily endure it8 ,i   
have wondered sometimes to observe some 
drunkards very severe against the same  
sin in their children1 and very desirous
 to have them sober6 ,but the reason is1
 because the sobriety of their children 
is no trouble to them1 nor puts them to 
deny the pleasure of their appetites1 as
 their own sobriety must do4  ,quest4   
,x4 ,wouldst thou have thy physician    
drunk when he should cure thee of thy   
sickness8 or thy lawyer drunk when he   
should plead thy cause8 or the judge    
when he should judge it8 ,if not1 why   
wilt thou be drunken when thou shouldst 
serve thy ,god and mind the business of 
thy soul8 ,if thou wouldst not have thy 
servant be potting in an ale-house when 
he should be about thy work1 wilt thou  
sit potting and prating there1 when thou
 hast a thousand fold greater work to do
 for thy everlasting happiness8  ,quest4
 ,,xi4 ,if one do but lame or spoil thy 
beast1 and make him unfit for thy       
service1 wouldst thou be pleased with   

it8 ,and wilt thou unfit thyself for the
 service of ,god1 as if thy work were of
 less concernment than thy beast's8     
,quest4 ,,xii4 ,would it please you if  
your servants poured all that drink in  
the channel8 ,if not1 ,i have before    
proved to thee that it should displease 
thee more to pour it into thy belly3 for
 thou wilt find at last that it will    
hurt thee more4  ,quest4 ,,xiii4 ,what  
relish hath thy pleasant liquor the next
 day8 ,will it then be any sweeter than 
wholesome abstinence8 ,all the delight  
is suddenly gone3 there is nothing left 
but the slime in thy guts1 and the ulcer
 in thy conscience1 which cannot be     
cured by all thy treasure1 nor palliated
 long by all thy pleasure4 ,and canst   
thou value much so short delights8 ,as  
all thy sweet and merry cups are now no 
sweeter than if they had been wormwood2 
so all the rest will quickly come to the
 same end and relish4 ,as ,plato said of
 his slender supper1 compared to a rich 
man's feast1 ,yours seemeth better      

to-night1 but mine will be better       
to-morrow2 so thy conscience telleth    
thee that temperance and holy obedience 
will be better to-morrow1 and better to 
eternity1 though gluttony and           
drunkenness seem better now4  ,quest4   
,,xiv4 ,dost thou consider how dear thou
 payest for hell8 and buyest damnation  
at a harder rate than salvation might be
 attained at8 ,what shame doth it cost  
thee6 ,what sickness is it like to cost 
thee6 ,what painful vomitings or worse  
dost thou undergo6 ,how much dost thou  
suffer in thy estate6 ,and is hell worth
 all this ado8  ,quest4 ,,xv4 ,dost thou
 not think in thy heart1 that sober1    
temperate1 godly men do live a more     
quiet and comfortable life than thou1 as
 well as an honester and safer life8 ,if
 thou do think so1 why wilt thou not    
imitate them8 ,it is as free for thee to
 choose as them4 ,if thou think they do 
not1 consider1 that as they have none of
 thy forbidden cups1 so they have none  
of thy thirst or desire after them4     

,abstinence is sweeter much to them4#ddf
 ,they have none of thy sour belchings1 
or vomitings1 nor shame1 nor danger1 nor
 thy reckoning to pay4 ,they have none  
of thy gripes of conscience1 and terrors
 under the guilt of such a sin4 ,they   
live in the love of ,god and the        
forethoughts of heaven1 while thou art  
in the alehouse4 ,and dost thou not     
think in thy conscience1 that to a heart
 that is suited and sanctified thereto1 
it is not a sweeter thing to live in the
 love of ,god1 than in the love of thy  
sensuality8 ,darest thou say 7whatever  
thou thinkest7 that ,god1 and heaven1   
and holiness are not so lovely and fit  
to be delighted in1 as a cup of wine or 
ale8 ,sure thou darest not say so6 ,if  
it were for no more than the different  
aspects of death and eternity to them   
and to thee1 ,i account thy life in the 
midst of thy pleasures incomparably more
 sad than theirs4 ,they look at death as
 at the time of hope1 and the day of    
their deliverance1 as the assizes are to

 the innocent or pardoned man3 but thou 
lookest on death with terror1 as the end
 of all thy mirth1 as the guilty        
malefactor thinketh on the assizes2 or  
else with senselessness or presumption1 
which is worse4 ,they look unto eternity
 as their endless1 unspeakable felicity2
 and thou darest scarce seriously think 
of it1 without the delusory ease of     
unbelief or of false hopes3 thou darest 
not seriously look beyond death1 unless 
through the devil's cheating spectacles4
 ,i tell thee1 a sober1 godly man would 
not have thy merry life 7as thou        
accountest it7 one day1 for all thy     
wealth1 or for any worldly gain3 he had 
rather lie in jail1 or sit in the stocks
 that while1 than drink and swagger with
 thee4 ,keep thy merriment to thyself1  
for no wise man or good man will be thy 
partner4 ,if thou wert their enemy1 they
 would not wish thee so much misery as  
thou choosest4 ,as the story goeth of a 
confessor1 that hearing many confess the
 sin of drunkenness1 would needs try    

himself what pleasure was in it3 and    
having vomited and slept it out1 the    
next drunkard that came to him in       
confession1 he appointed him for penance
 to be drunk again1 and told him1 he    
need no sharper penance4  ,quest4 ,,xvi4
 ,how cometh it to pass that thy very   
pride doth not cure thy drunkenness8#ddg
 ,pride is so natural and deep-rooted a 
sin1 that ,i dare say thou hast not     
overcome it1 if thou have not overcome  
thy sensuality4 ,and is thy credit no   
more worth with thee8 wilt thou for a   
cup of drink be made the talk of the    
country1 the scorn of the town1 the     
sport and laughing-game of boys1 and the
 pity of sober persons8 ,if thou be a   
great man among them1 and they dare not 
speak it to thy face1 and thou hearest  
not what they say of thee1 yet in       
private they make bold with thy name1 to
 talk of thee as of a filthy beast4     
,canst thou think that sober men do     
honour thee8 ,what honour may           
accidentally be due to thee from thy    

place1 is another matter2 but thou      
takest a course to keep them from       
honouring thee for thy worth1 and dost  
thy worst to bring thy rank and place   
into contempt4 ,it is said that in      
,spain a drunkard is not allowed for a  
witness against any man3 and sure he is 
not a credible person4 ,regard thy      
reputation if thou carest not for thy   
soul4  ,quest4 ,,xvii4 ,dost thou not   
love the flesh itself which thou so much
 pamperest8 ,if thou do1 why wilt thou  
drown it1 and choke it up with phlegm   
and filth8 ,ask physicians whether      
drunkenness be wholesome4 ,mark how many
 drunkards live to be old3 ,ennius      
podagricus1 is a proverb4 ,the sickness 
is longer than the sweetness of thy cup4
 ,if thou fearest not hell1 fear the    
consumption1 gout1 or dropsy4  ,quest4  
,,xviii4 ,why shouldst thou not take    
more pleasure in the company of thy     
family1 and in the company of people    
fearing ,god1 that worship him in truth 
of heart1 and will do their best to help

 to save thee8 ,canst thou give any     
reason for it1 why such company should  
not be more pleasant to thee than thy   
pot companions8 and why it should not be
 pleasanter to talk of the way to       
heaven1 and the pardon of sin1 and the  
love of ,christ1 and of eternal         
happiness1 than to prate a deal of idle 
nonsense in an alehouse8 ,there is no   
reason for it but thy filthy mind1 that 
is suitable to vanity and sin1 and      
unsuitable to all that is wise and holy4
  ,quest4 ,,xix4 ,what if thou shouldst 
die in a drunken fit8 ,wouldst thou not 
thyself take thy case to be desperate or
 dangerous8 ,why1 it may be so for aught
 thou knowest2 it hath been the case of 
many a one4 ,but if it be not so1 yet to
 die a drunkard is as certain damnation1
 as to die in drunkenness4 ,if the guilt
 of the sin be on thee1 it is all one   
when it was committed1 whether lately or
 long ago2 for unpardoned sin is most   
sure damnation2 and it is certainly     
unpardoned1 till it be truly repented   

of2 and it is not repented of if it be  
not forsaken3 and then bethink thee how 
thou wilt review these days1 and what   
thoughts thou wilt then have of thy cups
 and company6  ,quest4 ,,xx4 ,art thou  
willing to part with thy sin1 or art    
thou not8 ,speak1 man2 art thou willing8
 ,if thou be not willing1 bear witness  
against thyself that thou dost not      
repent of it1 and that thou art not     
forgiven it2 and therefore that thou art
 at present a slave of the devil1 and if
 thou die so1 as sure to be damned as   
thou art alive4 ,bear witness that thou 
wast not kept from grace1 and           
consequently from heaven1 against thy   
will1 but by thy wilful refusal of it2  
and that it was not because thou couldst
 not be saved1 that thou goest to hell1 
but because thou wouldst not4 ,sure even
 now thou canst not have the face to    
deny any of this1 if thou confess that  
thou art not willing to amend4 ,take thy
 will in sin1 if ,god's will must be    
violated1 which tendered thee mercy1 and

 commanded thee to accept it2 but be    
sure that ,god will have his will in    
punishing thee4  ,but ,i suppose thou   
wilt say1 that thou art willing to amend
 and leave thy sin1 but thou canst not  
do it because flesh is frail1 and       
company is tempting1 and ,god giveth    
thee not grace2 willing thou art1 but   
yet unable4 ,but stay a little6 ,god    
will not so let thee carry it1 and      
smooth over thy wickedness with a lie4  
,thy meaning1 if thou speak out1 is not 
that thou art willing1 presently and    
heartily willing1 to forsake thy sin1   
but only that thou wouldst be willing1  
if the drink and the devil did not tempt
 thee4 ,and so thou wilt be willing to  
love ,god and be saved1 when nothing    
shall tempt thee to the contrary6 ,and  
wouldst thou thank thy wife for such a  
willingness to forsake adultery1 when   
nobody will tempt her to it8 or thy     
servant to do thy work1 when he hath    
nothing to tempt him to idleness or     
neglect8 ,judge by this what thanks thou

 deservest of ,god for such a           
willingness4 ,but dally not with ,god1  
and mock not thy conscience1 but speak  
to the question1 ,art thou willing to   
give over thy company and tippling1 from
 this day forward1 or art thou not8     
,take heed what thou sayest4 ,if thou   
say1 ,no1 ,god may say1 ,nay1 to all thy
 cries for mercy in the day of thy      
misery and distress2 but if still thou  
say that thou art willing1 but not able1
 ,i will convince thee of thy falsehood4
  ,quest4 ,i4 ,tell me then1 what force 
is used to make thee sin against thy    
will8 ,wast thou carried to the         
alehouse1 or didst thou go thyself8     
,wast thou gagged and drenched8 ,was it 
poured down thy throat by violence2 or  
didst thou take the cup and pour it down
 thyself8 ,who was the man that held    
open thy mouth and poured it in8 ,nay1  
if it had been thus1 it had not been thy
 sin2 for no will1 no sin4 ,or did they 
set a sword or pistol to thy breast1 and
 so force thee to it8 ,if they had1 that

 had not proved thee unwilling1 but only
 that they forced thee to be willing2   
and their force is no excuse3 for ,god  
threatened hell1 and thou shouldst have 
feared that most4  ,quest4 ,,ii4 ,didst 
thou love the drink1 or loathe it when  
thou wast drinking it8 ,didst thou love 
it against thy will1 when love and      
willingness are all one8  ,quest4 ,,iii4
 ,wilt thou forbear the next time till  
thou art carried to it1 and till it is  
forcibly poured down with a horn8 ,if   
not1 confess it is thy will4  ,quest4   
,,iv4 ,couldst thou not forbear1 if the 
judge or the king stood by8 ,and canst  
thou not forbear when ,god stands by8   
,if thou wilt thou canst4  ,quest4 ,v4  
,couldst thou not forbear1 if thou wert 
sure to be put to death for it8 if the  
law hanged all drunkards1 and the       
hangman were at thy back8 ,surely thou  
couldst4 ,and canst thou not then       
forbear if thou wilt1 when ,god hath    
made it worse than hanging1 and when    
death is coming to fetch thee to        

execution8  ,quest4 ,,vi4 ,couldst thou 
not forbear it in sickness1 if thy      
physician required it1 and told thee1 if
 thou drink1 it will be thy death8 ,i   
doubt not but thou couldst3 if not1 thou
 art very unworthy to live1 that canst  
not deny thyself a cup of drink for the 
saving of thy life4 ,and thou art as    
unworthy to be saved1 if thou wilt not  
do that to save thy soul1 which thou    
wouldst do to save thy present life4    
,quest4 ,,vii4 ,yea1 couldst thou not   
forbear if it were to save the life of  
thy wife1 or child1 or friend1 or       
neighbour8 ,if thou knewest that        
forbearing thy forbidden cup would save 
the life of any one of them1 couldst    
thou not1 nay1 wouldst thou not do it8  
,if not1 thou tellest the world what a  
husband1 what a father1 what a friend1  
and what a neighbour thou art1 that     
wouldst not forbear a cup of drink to   
save a friend or neighbour's life4 ,i   
should think thee an unworthy friend1 if
 thou wouldst not do that much at thy   

friend's request1 though there were no  
such necessity lay upon it4 ,if this be 
so1 ,i will never take a drunkard for my
 friend2 for he would not forbear a cup 
of drink for my sake1 no1 not if it were
 to save my life4 ,if thou say1 ,god    
forbid1 ,i would do more than that1 why 
then didst thou say1 ,thou canst not    
forbear8 ,mark how thy tongue reproves  
thy falsehood4 ,and canst thou not do   
that for thy own soul1 which thou       
couldst do for the life1 or at the      
request of a friend or neighbour8       
,quest4 ,,viii4 ,couldst thou not       
forbear if it were to get a lordship or 
a kingdom8 yea1 to save thy own estate1 
if it were all in danger1 and this would
 save it8 ,i doubt not but thou couldst4
 ,why then dost thou say thou canst not 
do it8  ,quest4 ,,ix4 ,if thou wert     
certain that thou wast to die to-morrow1
 wouldst thou be drunk to-night8 ,or if 
thou wert sure to die within this week  
or month1 wouldst thou be drunk ere     
then8 ,i do not believe thou wouldst3   

fear would so long shut thy mouth4 ,thou
 seest then that thou canst forbear if  
thou wert but willing1 and wert but     
awaked out of thy stupidity and folly4  
,quest4 ,x4 ,what if thou wert sure that
 there were an ounce of arsenic or other
 such poison in the cup8 couldst thou   
not then forbear it8 ,yes1 no doubt of  
it3 it is plain therefore that thou     
speakest falsely1 when thou sayst that  
thou canst not4 ,and is not ,god's wrath
 and curse in thy cup much worse than   
poison8  ,quest4 ,,xi4 ,what if thou    
sawest the devil standing by thee and   
offering thee the cup1 and persuading   
thee to drink it1 couldst thou not then 
forbear8 ,yes1 no doubt of it3 and is he
 not as certainly there tempting thee1  
as if thou sawest him8 ,well1 the matter
 is proved against thee to thy own      
conscience1 that if thou wilt forbear1  
thou canst4  ,quest4 ,,xii4 ,but yet if 
thou canst not1 bethink thee whether    
thou canst better bear the pains of     
hell8 ,for ,god is not in jest with thee

 in his threatenings4 ,if thy thirst be 
harder to bear than hell1 then choose   
that which is easiest to thee3 but      
remember hereafter that thou hadst thy  
choice4  ,yet1 art thou willing to let  
go thy sin8 7for ,i am sure thou art    
able so far as thou art willing74 ,i    
will take thy case to be as it is2 that 
is1 that thou hast some half1           
uneffectual willingness1 or lazy wish   
which will not conquer a temptation2 and
 that thou art sometimes in a little    
better mood than at other times1 and    
that thou lovest thy sin1 and therefore 
wouldst not leave it if thou couldst    
choose1 but thou lovest not hell1 and   
therefore hast some thoughts of parting 
with thy cups against thy will1 for fear
 of punishment4 ,these wishes and       
purposes will never save thee3 it must  
be a renewed nature1 loving ,god1 and   
hating the sin1 that must make thee     
capable of salvation4 ,but yet in the   
mean time it is necessary that thou     
forbear thy sin1 though it be but       

through fear2 for thou canst not expect 
else that the ,holy ,ghost should renew 
thy nature4 ,therefore ,i will give thee
 directions how to forbear thy sin most 
surely and easily1 if thou be but       
willing1 and withal to promote thy      
willingness itself with the performance4
           ,practical ,directions       
against ,tippling and ,drunkenness4     
,direct4 ,i4 ,write over thy bed and thy
 chamber door1 where thou mayst read it 
every morning before thou goest forth1  
some text of holy ,scripture that is fit
 to be thy memorandum3 as #a ,cor4 vi4  
#aj1 ,drunkards shall not inherit the   
kingdom of ,god2 and ,rom4 viii4 #ac1   
,if ye live after the flesh1 ye shall   
die2 but if by the ,spirit you mortify  
the deeds of the body1 you shall live3  
and read it before thou goest out of thy
 doors4  ,direct4 ,,ii4 ,also fall down 
on thy knees to ,god1 and earnestly beg 
of him to keep thee that day from       
temptations1 and ill company1 and from  
all thy fleshly desires and excess2 and 

especially that he would renew thy      
nature1 and give thee a hatred of the   
sin4  ,direct4 ,,iii4 ,keep thyself in  
the constant employments of thy calling1
 and spend not one quarter of an hour in
 idleness1 and allow not leisure to thy 
thoughts1 so much as to think of thy    
drink and pleasures2 much less to thy   
body to follow it4 ,god hath commanded  
thee1 whoever thou art1 to labour six   
days1 and in the sweat of thy brows to  
eat thy bread1 and hath forbidden       
idleness and negligence in thy calling3 
avoid this1 and it will help thee much4 
,direct4 ,,iv4 ,reckon not upon long    
life1 but think how quickly death will  
come1 and that for aught thou knowest   
thou mayst die that day2 and how        
dreadful a case it would prove to thee1 
to be found among tipplers1 or to die   
before thou art truly converted4 ,think 
of this before thou goest out of thy    
doors2 and think of it as thou art going
 to the alehouse3 look on the cup and   
the grave together3 the dust of those   

bones will be wholesome spice to thee4  
,remember when thou seest the wine1 or  
ale1 how unlike it is to that black and 
loathsome liquor which thy blood and    
humours will be turned into when thou   
art dead4 ,remember that the hand that  
taketh the cup1 must shortly be         
scattered bones and dust2 and the mouth 
that drinketh it down1 must shortly be  
an ugly hole2 and the palate1 and       
stomach1 and brain that are delighted by
 it1 must shortly be stinking puddle3   
and that the graves of drunkards are the
 field or garden of the devil1 where    
corpses are sowed to rise at the        
resurrection to be fuel for hell4       
,direct4 ,v4 ,when thou art tempted to  
the alehouse1 call up thy reason1 and   
remember that there is a ,god that seeth
 thee1 and will judge thee1 and that    
thou hast an endless life of joy or     
torment shortly to possess1 and that    
thou hast sinned thus too long already1 
and that without sound repentance thy   
case is desperate1 and that thou art far

 from true repentance while thou goest  
on in sin4 ,ask thyself1 ,have ,i not   
sinned long enough already8 ,have ,i not
 long enough abused mercy8 ,shall ,i    
make my case remediless1 and cast away  
all hope8 ,doth not ,god stand by1 and  
see and hear all8 ,am ,i not stepping by
 death into an endless world8 ,think of 
these things1 and use thy reason1 if    
thou be a man1 and hast reason to use4  
,direct4 ,,vi4 ,exercise thyself daily  
in repenting for what is past2 and that 
will preserve thee for the time to come4
 ,confess thy former sin to ,god with   
sorrow1 and beg forgiveness of it with  
tears and groans4 ,if thou make light of
 all that is past1 thou art prepared to 
commit more4 ,think as thou goest about 
thy work1 how grievously thou hast      
sinned against thy knowledge and        
conscience2 in the sight of ,god2       
against all his mercies2 and how        
obstinately thou hast gone on1 and how  
unthankfully thou hast rejected mercy1  
and neglected ,christ1 and refused      

grace4 ,think what had become of thee1  
if thou hadst died in this case2 and how
 exceedingly thou art beholden to the   
patience of ,god1 that he cut thee not  
off1 and cast thee not into hell1 and   
that he hath provided and offered thee a
 ,saviour1 and is yet willing to pardon 
and accept thee through his ,son1 if    
thou wilt but resolvedly return1 and    
live in faith and holiness4 ,these      
penitent thoughts and exercises will    
kill thy sin and cure thee4 ,fast and   
humble thyself for what thou hast done  
already3 as the holy apostle saith1 #a  
,pet4 iv4 #a-e1 ,forasmuch as ,christ   
hath suffered for us in the flesh1 arm  
yourselves likewise with the same mind2 
for he that hath suffered in the flesh  
hath ceased from sin2 that he no longer 
should live the rest of his time in the 
flesh1 to the lusts of men1 but to the  
will of ,god4 ,for the time past of our 
life may suffice us to have wrought the 
will of the gentiles1 when we walked in 
lasciviousness1 lusts1 excess of wine1  

revellings1 banquetings1 abominable     
idolatries1 wherein they think it       
strange that you run not with them to   
the same excess of riot1 speaking evil  
of you3 who shall give account to him   
that is ready to judge the quick and the
 dead4  ,direct4 ,,vii4 ,keep from the  
place and company3 ,eph4 v4 #g1 #aa1 ,be
 not partakers with them4 ,have no      
fellowship with the unfruitful works of 
darkness1 but rather reprove them4 ,thou
 canst not deny but thou art able to do 
this if thou wilt4 ,canst thou not stay 
at home and come not near them8 ,if thou
 be willing to escape1 run not into the 
snare4  ,direct4 ,,viii4 ,stop at the   
first cup3 be not drawn on by little and
 little3 as the sluggard saith1 ,yet a  
little more sleep2 so the drunkard      
saith1 ,yet a little more drink2 ,i will
 take but one cup more4 ,understand thy 
due measure1 that thou mayst know what  
is excess3 to an ordinary healthful     
body1 that doth not very much labour and
 sweat1 a quart in a day is enough2 to  

cold and phlegmatic persons it is too   
much3 the old rule was1 ,prima ad sitim1
 secunda ad hilaritatem1 tertia ad      
voluptatem1 quarta ad insaniam3 ,the    
first cup is for thirst1 the second for 
mirth1 the third for sensual pleasure1  
the fourth for madness4 ,especially you 
that have drunk too much so long1 should
 rather drink less than other men3 your 
souls require it for penitence and for  
prevention2 your bodies require it1 to  
cure the crudities already heaped up4   
,direct4 ,,ix4 ,avoid the tempting      
ceremonies of drunkards1 such as        
drinking healths1 or urging others to   
pledge them1 or drink more4 ,plutarch   
saith1 that when ,agesilaus was made the
 master of a feast1 and was to prescribe
 the laws for drinking1 his law was1 ,if
 there be wine enough1 give every one   
what he asketh for2 if not enough1      
divide it equally2 by which means none  
were tempted or urged to drink1 and the 
intemperate were ashamed to ask for more
 than others4 ,as among witches1 so     

among drunkards1 the devil hath his laws
 and ceremonies1 and it is dangerous to 
practise them4  ,direct4 ,x4 ,go to thy 
sinful companions to their houses1 and  
tell them plainly and seriously that    
thou repentest of what thou hast done   
already1 and that thou art ashamed to   
remember it2 and that now thou          
perceivest that there is a righteous    
,god1 and a day of judgment1 and an     
endless punishment to be thought on1 and
 that thou art resolved thou wilt be    
voluntarily mad no more2 and that thou  
wilt not sell thy soul and ,saviour for 
a merry cup2 and beseech them for the   
sake of ,christ1 and of their souls1 to 
join with thee in repentance and        
reformation2 but let them know1 that if 
they will not1 thou comest to take thy  
leave of them1 and art resolved thou    
wilt no more be their companion in sin1 
lest thou be their companion in hell4   
,if thou art willing indeed to repent   
and be saved1 do this presently and     
plainly2 and stick not at their         

displeasure or reproach3 if thou wilt   
not1 say thou wilt not1 and say no more 
thou canst not2 but say1 ,i will keep my
 sin and be damned3 for that is the     
,english of it4  ,direct4 ,,xi4 ,suppose
 when the cup of excess is offered thee1
 that thou sawest these words1 sin and  
hell1 written upon the cup1 and sawest  
the devil offering it thee1 and urging  
thee to drink1 and sawest ,christ       
bleeding on the cross1 and calling to   
thee1 ,o drink not that which costeth so
 dear a price as my blood6 ,strongly    
imprint this supposition on thy mind3   
and it is not unreasonable2 for         
certainly sin is in thy cup1 and hell is
 next to sin2 and it is the devil that  
puts thee on1 and it is ,christ unseen  
that would dissuade thee4  ,direct4     
,,xii4 ,suppose that there were mortal  
poison in the cup that is offered thee3 
ask thyself1 ,would ,i drink it if there
 were poison in it8 ,if not1 why should 
,i drink it when sin is in it1 and hell 
is near it8 and the supposition is not  

vain4 ,it is written of ,cyrus1 that    
when ,astyages observed that at a feast 
he drank no wine1 and asked him the     
reason1 he answered1 because he thought 
there was poison in the cup1 for he had 
observed some that drunk out of it1 lost
 their speech or understanding1 and some
 of them vomited1 and therefore he      
feared it would poison him3 however1 it 
is poison to the soul4  ,direct4 ,,xiii4
 ,look soberly upon a drunken man1 and  
think whether that be a desirable plight
 for a wise man to put himself into4    
,see how ill-favouredly he looks1 with  
heavy eyes1 and a slabbering mouth1     
stinking with drink or vomit1           
staggering1 falling1 spewing1 bawling1  
talking like a mad-man1 pitied by wise  
men1 hooted at by boys1 and madly       
reeling on towards hell4 ,and withal    
look upon some wise and sober man1 and  
see how composed and comely is his      
countenance and gesture2 how wise his   
words1 how regular his actions1 how calm
 his mind2 envied by the wicked1 but    

reverenced by all that are impartial4   
,and then bethink thee which of these it
 is better to be like4 ,saith ,basil1   
,drunkenness makes men sleep like the   
dead1 and wake like the sleeping4 ,it   
turneth a man into a useless1 noisome1  
filthy1 hurtful1 and devouring beast4   
,direct4 ,,xiv4 ,if all this will not   
serve turn1 if thou be but willing1 ,i  
can teach thee a cheap restraint1 and   
tell thee of a medicine that is good    
against drunkenness and excess4 ,resolve
 that after every cup of excess thou    
wilt drink a cup of the juice of        
wormwood1 or of carduus1 or centaury1 or
 germander2 at least1 as soon as thou   
comest home and growest wiser1 that this
 shall be thy penance2 and hold on this 
course but a little while1 and thy      
appetite will rather choose to be       
without the drink1 than to bear the     
penance4 ,do not stick at it2 if thy    
reason be not strong enough for a manly 
cure1 drench thyself like a beast1 and  
use such a cure as thou art capable of2 

and in time it may bring thee to be     
capable of a better4 ,and ,i can assure 
thee1 a bitter draught is a very cheap  
remedy to prevent a sin4  ,direct4 ,,xv4
 ,if all this will not serve1 ,i have   
yet another remedy if thou be but       
willing3 confess thyself unfit to govern
 thyself1 and give up thyself to the    
government of some other2 thy wife1 thy 
parents1 or thy friend4 ,and here these 
things are to be done3 #a4 ,engage thy  
wife1 or friend1 to watch over thee1 and
 not to suffer thee to go to the        
alehouse1 nor to drink more than is     
profitable to thy health4 #b4 ,deliver  
thy purse to them1 and keep no money    
thyself4 #c4 ,drink no more at home but 
what they give thee1 and leave it to    
them to judge what measure is best for  
thee4 #d4 ,when thou art tempted to go  
to the alehouse1 tell thy wife or       
friend1 that they may watch thee4 ,even 
as thou wouldst call for help if thieves
 were robbing thee4 #e4 ,give leave to  
thy wife or friend to charge the        

ale-sellers to give thee no drink2 and  
go thyself when thou art in thy right   
mind1 and charge them thyself to give   
thee none2 and tell them that thou art  
not thyself1 or in thy right wits1 when 
thou desirest it4 ,if these means seem  
now too hard to thee1 and thou wilt sin 
on1 and venture upon the wrath and curse
 of ,god and upon hell1 rather than thou
 wilt use them1 remember hereafter that 
thou wast damned because thou wouldst be
 damned1 and that thou chosest the way  
to hell to escape these troubles1 and   
take that thou gettest by it2 but do not
 say1 thou couldst not help it1 for ,i  
am sure thou canst do this if thou wilt4
 ,thou wilt lock thy door against       
thieves2 lock thy mouth also against a  
more dangerous thief1 that would rob    
thee of thy reason and salvation4 ,saith
 ,basil1 ,if his master do but box or   
beat his servant1 he will run away from 
the strokes2 and wilt thou not run away 
from the drink that would break thy     
brains and understanding8  ,direct4     

,,xvi4 ,but the saving remedy is this1  
study the love of ,god in ,christ1 and  
the riches of grace1 and the eternal    
glory promised to holy souls1 till thou 
be in love with ,god1 and heaven1 and   
holiness1 and hast found sweeter        
pleasure than thy excess1 and then thou 
wilt need no more directions4 ,read     
,eph4 v4 #ah4                           
,,part ,v4             ,tit4 #a4        
,directions against ,fornication and all
                                        
,uncleanness4  ,though as they are sins 
against another1 adultery and           
fornication are forbidden in the seventh
 commandment1 and should there be       
handled1 yet as they are sins against   
our own bodies1 which should be members 
of ,christ1 and temples of the ,holy    
,ghost1 as #a ,cor4 vi4 #ae1 #ah1 #ai1  
so it is here to be handled among the   
rest of the sins of the senses3 and ,i  
the rather choose to take it up here1   
because what ,i have said in the two    
last titles1 against gluttony and       

drunkenness1 serve also for this4 ,the  
same arguments1 and convincing          
questions1 and directions1 will almost  
all serve1 if you do but change the name
 of the sin3 and as the reader loveth   
not needless tediousness1 so ,i am glad 
of this means to avoid the too often    
naming of such an odious1 filthy sin3   
yet something most proper to it must be 
spoken4 ,and1 #a4 ,i show the greatness 
of the sin2 and1 #b4 ,give directions   
for the cure4  #a4 ,there is no sin so  
odious1 but love to it1 and frequent    
using it1 will do much to reconcile the 
very judgment to it2 either to think it 
lawful1 or tolerable and venial3 to     
think it no sin1 or but a little sin1   
and easily forgiven4 ,and so with some  
brutish persons it doth in this4 ,but1  
#a4 ,it is reason enough against any    
sin1 that it is forbidden by the most   
wise1 infallible1 universal ,king of all
 the world4 ,thy ,maker's will is enough
 to condemn it1 and shall be enough to  
condemn those that are servants of      

it4#ddh ,he hath said1 ,thou shalt not  
commit adultery4 #a ,cor4 vi4 #i1 #aj1  
,be not deceived1 neither fornicators1  
nor idolaters1 nor adulterers1 nor      
effeminate1 nor abusers of themselves   
with mankind--shall inherit the kingdom 
of ,god4 ,ver4 #ae-ai1 ,know ye not that
 your bodies are the members of ,christ8
 ,shall ,i then take the members of     
,christ1 and make them the members of an
 harlot8 ,god forbid4 ,what8 know ye not
 that he which is joined to an harlot is
 one body3 for two 7saith he7 shall be  
one flesh4 ,but he that is joined to the
 ,lord is one spirit4 ,flee fornication4
 ,every sin that a man doth is without  
the body2 but he that committeth        
fornication sinneth against his own     
body4 ,what8 know ye not that your body 
is the temple of the ,holy ,ghost which 
is in you8 7,mark that he speaketh not  
this to fornicators2 for their bodies   
are not temples of the ,holy ,ghost2 but
 to them that by filthy heretics in     
those times were tempted to think       

fornication no great sin47 ,so ,eph4 v4 
#c-f1 ,but fornication1 and all         
uncleanness1 and covetousness1 let it   
not be once named among you1 as becometh
 saints3 neither filthiness1 nor foolish
 talking1 nor jesting4--,for this ye    
know1 that no whoremonger1 nor unclean  
person1 nor covetous man who is an      
idolater1 hath any inheritance in the   
kingdom of ,god4 ,let no man deceive you
 with vain words2 for because of these  
things cometh the wrath of ,god upon the
 children of disobedience3 be not ye    
therefore partakers with them4 ,gal4 v4 
#ai1 ,now the works of the flesh are    
manifest1 which are adultery1           
fornication1 uncleanness1               
lasciviousness1--of the which ,i tell   
you before1 as ,i have also told you in 
time past1 that they which do such      
things shall not inherit the kingdom of 
,god4 #a ,thess4 iv4 #c1 ,for this is   
the will of ,god1 even your             
sanctification1 that ye should abstain  
from fornication3 that every one of you 

should know how to possess his vessel in
 sanctification and honour1 not in the  
lust of concupiscence1 as the gentiles  
which know not ,god4 ,see also ,col4 v4 
#e1 #f4 ,heb4 xiii4 #d1 ,marriage is    
honourable1 and the bed undefiled3 but  
whoremongers and adulterers ,god will   
judge4 ,rev4 xxi4 #h1 ,the              
abominable1--and whoremongers--shall    
have their part in the lake which       
burneth with fire and brimstone4 ,rev4  
xxii4 #ae1 ,for without are dogs1 and   
sorcerers1 and whoremongers1 and        
murderers4 ,jude #g1 ,even as ,sodom and
 ,gomorrah and the cities about them in 
like manner1 giving themselves over to  
fornication1 and going after strange    
flesh1 are set for an example1 suffering
 the vengeance of eternal fire4 ,i shall
 add no more lest ,i be tedious4  #b4   
,besides ,scripture1 ,god hath planted  
in nature a special pudor and modesty to
 restrain this sin2 and they that commit
 it do violate the law of nature1 and   
sin against a witness and condemner that

 is within them4 ,and scarce any one of 
them ever committeth it boldly1 quietly1
 and fearlessly1 till first they have   
hardened their hearts1 and seared their 
consciences1 and overcome the light of  
nature1 by frequent1 wilful sinning4#ddi
 ,nature hideth the obscene parts1 and  
teacheth man to blush at the mention of 
any thing that is beyond the bounds of  
modesty4 ,say not that it is mere       
custom1 for the vitiated nature of man  
is not so over-precise1 nor the villany 
of the world so rare and modest1 but    
before this day it had quite banished   
all restraints of this sin1 above most  
others1 if they could have done it1 and 
if ,god had not written the law which   
condemneth it very deep in nature1 with 
almost indelible characters4 ,so that in
 despite of the horrid wickedness of the
 earth1 though mankind be almost        
universally inclined to lust1 yet there 
be universally laws and customs         
restraining it2 so that except a very   
few savages and cannibals like beasts1  

there is no nation on the earth where   
filthiness is not a shame1 and modesty  
layeth not some rebukes upon            
uncleanness4 ,ask no further then for a 
law1 when thy nature itself is a law    
against it4 ,and the better any man is1 
the more doth he abhor the lusts of     
uncleanness4 ,so that among saints1     
saith the apostle1 it is not to be      
named1 7that is1 not without need and   
detestation17 ,eph4 v4 #c2 and ver4 #ab1
 ,for it is a shame even to speak of    
those things that are done of them in   
secret4 ,and when drunkenness had       
uncovered the shame of ,noah1 his son   
,ham is cursed for beholding it1 and the
 other sons blest for their modesty and 
reverent covering him4  #c4 ,and that   
,god hath not put this law into man's   
nature without very great cause1 albeit 
the implicit belief and submission due  
to him should satisfy us1 though we knew
 not the causes particularly1 yet much  
of them is notorious to common          
observation3 as that if ,god had not    

restrained lust by laws1 it would have  
made the female sex most contemptible   
and miserable1 and used worse by men    
than dogs are4 ,for1 first1 rapes and   
violence would deflower them1 because   
they are too weak to make resistance3   
and if that had been restrained1 yet the
 lust of men would have been            
unsatisfied1 and most would have grown  
weary of the same woman whom they had   
abused1 and take another2 at least when 
she grew old1 they would choose a       
younger1 and so the aged women would be 
the most calamitous creatures upon      
earth4 ,besides that lust is addicted to
 variety1 and groweth weary of the same2
 the fallings out between men and women1
 and the sicknesses that make their     
persons less pleasing1 and age1 and     
other accidents1 would expose them      
almost all to utter misery4 ,and men    
would be law-makers1 and therefore would
 make no laws for their relief1 but what
 consisted with their lusts and ends4   
,so that half the world would have been 

ruined1 had it not been for the laws of 
matrimony1 and such other as restrain   
the lusts of men4  #d4 ,also there would
 be a confused mixture in procreation1  
and no men would well know what children
 are their own3 which is worse than not 
to know their lands or houses4  #e4     
,hereby all natural affection would be  
diminished or extinguished3 as the love 
of husband and wife1 so the love between
 fathers and children would be          
diminished4  #f4 ,and consequently the  
due education of children would be      
hindered1 or utterly overthrown4 ,the   
mothers that should first take care of  
them1 would be disabled and turned away1
 that fresh harlots might be received1  
who would hate the offspring of the     
former4 ,so that by this means the world
 and all societies1 and civility1 would 
be ruined1 and men would be made worse  
than brutes1 whom nature hath either    
better taught1 or else made for them    
some other supply4 ,learning1 religion1 
and civility would be all in a manner   

extinct1 as we see they are among those 
few savage cannibals that are under no  
restraint4 ,for how much all these      
depend upon education1 experience       
telleth us4 ,in a word1 this confusion  
in procreation1 would introduce such    
confusion in men's hearts1 and families1
 and all societies1 by corrupting and   
destroying necessary affection and      
education1 that it would be the greatest
 plague imaginable to mankind1 and make 
the world so base and beastly1 that to  
destroy mankind from off the earth would
 seem much more desirable4 ,judge then  
whether ,god should have left men's     
lusts unrestrained4  ,object4 ,but 7you 
will say7 there might have been some    
moderate restraint to a certain number1 
as it is with the ,mahometans1 without  
so much strictness as ,christ doth use4 
,answ4 ,that this strictness is         
necessary1 and is an excellency in      
,god's law1 appeareth thus4 #a4 ,by the 
greatness of the mischief which else    
would follow3 to be remiss in preventing

 such a confusion in the world1 would be
 an enmity to the world4 #b4 ,in that   
man's nature is so violently inclined to
 break over1 that if the hedge were not 
close1 there were no sufficient         
restraining them2 they would quickly run
 out at a little gap4 #c4 ,the wiser and
 the better any nation or persons are1  
even among the heathens1 the more fully 
do they consent to the strictness of    
,god's laws4 #d4 ,the cleanest sort of  
brutes themselves are taught by nature  
to be as strict in their copulations3   
though it be otherwise with the mere    
terrestrial beasts and birds1 yet the   
aerial go by couples3 those that are    
called the fowls of the heavens1 that   
fly in the air1 are commonly taught this
 chastity by nature2 as if ,god would   
not have lust come near to heaven4 #e4  
,the families of the ,mahometans that   
have more wives than one1 do show the   
mischief of it in the effects1 in the   
hatred and disagreement of their wives1 
and the great slavery that women are    

kept in2 making them like slaves that   
they may keep them quiet4 ,and when     
women are thus enslaved1 who have so    
great a part in the education of        
children1 by which all virtue and       
civility are maintained in the world1 it
 must needs tend to the debasing and    
brutifying of mankind4  #g4 ,children   
being the preciousest of all our        
treasure1 it is necessary that the      
strictest laws be made for the securing 
of their good education and their       
welfare4 ,if it shall be treason to     
debase or counterfeit the king's coin1  
and if men must be hanged for robbing   
you of your goods or money1 and the laws
 are not thought too strict that are    
made to secure your estates2 how much   
more is it necessary that the laws be   
strict against the vitiating of mankind1
 and against the debasement of your     
image on your children1 and against that
 which tendeth to the extirpation of all
 virtue1 and the ruin of all societies  
and souls6  #h4 ,god will have a holy   

seed in the world1 that shall bear his  
image of holiness1 and therefore he will
 have all means fitted thereunto4       
,brutish1 promiscuous generation tendeth
 to the production of a brutish seed4   
,and though the word preached is the    
means of sanctifying those that remain  
unsanctified from their youth2 yet a    
holy marriage1 and holy dedication of   
children to ,god1 and holy education of 
them1 are the former means1 which ,god  
would not have neglected or corrupted1  
and to which he promiseth his blessing3 
as you may see1 #a ,cor4 vii4 #ad2 ,mal4
 ii4 #ae1 ,did not he make one8 ,yet had
 he the residue of the ,spirit4 ,and    
wherefore one8 ,that he might seek a    
godly seed4 ,therefore take heed to your
 spirit1 and let none deal treacherously
 against the wife of his youth3 for the 
,lord hateth putting away4  #i4 ,yea1   
lust corrupteth the mind of the person  
himself1 if it be not very much         
restrained and moderated4 ,it turneth it
 from the only excellent pleasure1 by   

the force of that brutish kind of       
pleasure4#dej ,it carrieth away the     
thoughts1 and distempereth the passions1
 and corrupteth the fantasy1 and thereby
 doth easily corrupt the intellect and  
heart4 ,pleasure is so much of the end  
of man1 which his nature leadeth him to 
desire1 that the chief thing in the     
world to make a man good and happy1 is  
to engage his heart to those pleasures  
which are good1 and make men happy4 ,and
 the chief thing to make him bad and    
miserable1 is to engage him in the      
pleasures which make men bad and end in 
misery4 ,and the principal thing by     
which you may know yourselves or others1
 what you are1 is to know what your     
pleasures are2 or at least1 what you    
choose and desire for your pleasure4 ,if
 the body rule the soul1 you are        
brutish1 and shall be destroyed3 if the 
soul rule the body1 you live according  
to true human nature and the ends of    
your creation4 ,if the pleasures of the 
body are the predominant pleasures which

 you are most addicted to1 then the body
 ruleth the soul1 and you shall perish  
as traitors to ,god1 that debase his    
image1 and turn man into beast1 ,rom4   
viii4 #ac3 if the pleasures of the soul 
be your most predominant pleasures1     
which you are most addicted to1 7though 
you attain as yet but little of it17    
then the soul doth rule the body1 and   
you live like men3 and this cannot well 
be1 till faith show the soul those      
higher pleasures in ,god and everlasting
 glory1 which may carry it above all    
fleshly pleasures4 ,by all this set     
together you may easily perceive that   
the way of the devil to corrupt and damn
 men1 is to keep them from faith1 that  
they may have no heavenly1 spiritual    
pleasure1 and to strengthen sensuality1 
and give them their fill of fleshly     
pleasures1 to imprison their minds that 
they may ascend no higher3 and that the 
way to sanctify and save men1 is to help
 them by faith to heavenly pleasure1 and
 to abate and keep under that fleshly   

pleasure that would draw down their     
minds4 ,and by this you may see how to  
understand the doctrine of              
mortification1 and taming the body1 and 
abstaining from the pleasures of the    
flesh3 and you may now understand what  
personal mischief lust doth to the soul4
  #aj4 ,your own experience and         
consciences will tell you1 that if it be
 not exceedingly moderated1 it unfitteth
 you for every holy duty4 ,you are unfit
 to meditate on ,god1 or to pray to him1
 or to receive his word or sacrament3   
and therefore nature teacheth those that
 meddle with holy things to be more     
continent than others2 which ,scripture 
also secondeth1 #a ,sam4 xxi4 #d1 #e4   
,such sensual things and sacred things  
do not well agree too near4#dea  #aa4   
,and as by all this you see sufficient  
cause why ,god should make stricter laws
 for the bridling of lust1 than fleshly1
 lustful persons like2 so when his laws 
are broken by the unclean1 it is a sin  
that conscience 7till it be quite       

debauched7 doth deeply accuse the guilty
 for1 and beareth a very clear testimony
 against4 ,oh the unquietness6 the      
horror6 the despair that ,i have known  
many persons in1 even for the sin of    
self-pollution1 that never proceeded to 
fornication6 ,and how many adulterers   
and fornicators have we known that have 
lived and died in despair1 and some of  
them hanged themselves6 ,conscience will
 condemn this sin with a heavy          
condemnation1 till custom or infidelity 
have utterly seared it4#deb  #ab4 ,and  
it is also very observable1 that when   
men have once mastered conscience in    
this point1 and reconciled it to this   
sin of fornication1 it is a hundred to  
one that they are utterly hardened in   
all abomination1 and scarce make        
conscience of any other villany         
whatsoever6#dec ,if once fornication go 
for nothing1 or a small matter with     
them1 usually all other sin is with them
 of the same account3 if they have but  
an equal temptation to it1 lying1 and   

swearing1 and perjury1 and theft1 yea1  
and murder and treason1 would seem small
 too3 ,i never knew any one of these but
 he was reconcilable and prepared for   
any villany that the devil set him upon3
 and if ,i know such a man1 ,i would no 
more trust him than ,i would trust a man
 that wants nothing but interest and    
opportunity to commit any heinous sin   
that you can name4 ,though ,i confess ,i
 have known divers of the former sort1  
that have committed this sin under      
horror and despair1 that have retained  
some good in other points1 and have been
 recovered2 yet of this latter sort1    
that have reconciled their consciences  
to fornication1 ,i never knew one that  
was recovered1 or that retained any     
thing of conscience or honesty1 but so  
much of the show of it as their pride   
and worldly interest commanded them3 and
 they were malignant enemies of goodness
 in others1 and lived according to the  
unclean spirit which possessed them4#ded
 ,they are terrible words1 ,prov4 ii4   

#ah1 #ai1 ,for her house inclineth unto 
death1 and her paths unto the dead3 none
 that go unto her return again1 neither 
take they hold on the paths of life4    
,age keepeth them from actual filthiness
 and lust 7and so may hell1 for there is
 no fornication72 but they retain their 
debauched1 seared consciences4  #ac4    
,and it is the greater sin because it is
 not committed alone2 but the devil     
taketh them by couples4 ,lust inflameth 
lust3 and the fuel set together makes   
the greatest flame4 ,thou art guilty of 
the sin of thy wretched companion1 as   
well as of thine own4  #ad4 ,lastly1 the
 miserable effects of it1 and the       
punishments that in this life have      
attended it1 do tell us how ,god        
accounteth of the sin3 it hath ruined   
persons1 families1 and kingdoms2 and    
,god hath borne his testimony against   
it1 by many signal judgments1 which all 
histories almost acquaint you with4#dee 
,as there is scarce any sin that the    
,new ,testament more frequently and     

bitterly condemneth1 7as you may see in 
,paul's ,epistles1 #b ,pet4 ii41 ,jude1 
c47 so there are not many that ,god's   
providence more frequently pursueth with
 shame and misery on earth3 and in the  
latter end of the world1 ,god hath added
 one concomitant plague not known       
before1 called commonly the lues        
venerea1 the venereous pox1 so that many
 of the most brutish sort go about      
stigmatized with a mark of ,god's       
vengeance1 the prognostic or warning of 
a heavier vengeance4 ,and there are none
 of them all 7that by great repentance  
be not made new creatures7 but leave an 
infamous name and memory when they are  
dead 7if their sin was publicly known47 
,let them be never so great1 and never  
so gallant1 victorious1 successful1     
liberal1 flattered1 or applauded while  
they lived1 ,god ordereth it so1 that   
truth shall ordinarily prevail with the 
historians that write of them when they 
are dead2 and with all sober men their  
names rot and stink1 as well as their   

bodies4 ,prov4 x4 #g1 ,the memory of the
 just is blessed1 but the name of the   
wicked shall rot4 ,so much of the       
greatness of the sin4 ,boniface         
archbishop of ,mentz1 writing to        
,ethilbald an ,english king that was a  
fornicator1 ,epist4 #ai4 saith1         
,fornication is a reproach1 not only    
among christians1 but pagans----,for in 
old ,saxony if a virgin had thus stained
 her father's house1 or a married woman1
 breaking the marriage covenant1 had    
committed adultery2 sometimes they force
 her to hang herself with her own hand1 
and over her ashes when she is burnt    
they hang the fornicator2 sometimes they
 gather a band of women1 they lead her  
about1 scourging her with rods2 and     
cutting off her clothes at the girdle1  
and with small knives cutting and       
pricking all her body1 they send her    
from village to village1 thus bloody and
 mangled with little wounds2 and so more
 and more1 incited by a zeal for        
chastity1 do meet her and scourge her   

again1 till they leave her either dead  
or scarce alive1 that others may fear   
adultery and luxury4 ,and the ,wineds1  
which are the filthiest and worst sort  
of men1 do keep the love of matrimony   
with so great a zeal1 that the woman    
will refuse to live when her husband is 
dead4 ,and after some reproofs of the   
fornicating king1 he addeth these       
further stories4 ,ceolred1 your         
,highness' predecessor1 as they witness 
who were present1 he being splendidly   
banqueting with his earls1 was by the   
evil spirit that drew him to violate    
,god's law1 suddenly distracted in his  
sin2 so that without repentance and     
confession1 being raging mad and talking
 with the devil1 and abominating ,god's 
priests1 he departed out of this life1  
no doubt to the torments of hell4 ,and  
,osred 7king of the ,deiri and          
,bernicii7 the spirit of luxury carried 
in fornication and defiling the sacred  
virgins in the monasteries1 till such   
time as by a vile and base kind of      

death1 he lost his glorious kingdom1    
together with his youthful and luxurious
 life4 ,wherefore1 most dear son1 take  
heed of the ditch into which thou hast  
seen others fall before thee4----,vid4  
,auct4 ,bib4 ,pat4 tom4 ii4 p4 #ee1 #ef4
  ,and how great sufferings were laid on
 priests1 monks1 and nuns that had      
committed fornication1 by several years'
 imprisonment and scourging1 see ibid4  
p4 #hd4 in an edict of ,carloman1 by the
 advice of a council of bishops4  ,and  
,epist4 lxxxv4 p4 #hg1 ,boniface writeth
 to ,lullo that he was fain to suffer a 
priest to officiate1 baptize1 pray1 c4  
that had long ago committed fornication1
 because there was none but he alone to 
be had in all the country1 and he       
thought it better to venture that one   
man's soul1 than let all the people     
perish1 and desireth ,lullo's counsel in
 it4 ,by all which we may see how       
heinous a sin fornication was then      
judged4  ,object4 ,but 7say the filthy  
ones7 did not ,david commit the sin of  

adultery8 ,did not ,god permit them many
 wives among the ,jews8 ,how many had   
,solomon8 ,therefore this is no such    
great sin as you pretend4 ,thus every   
filthiness a little while will plead for
 itself4  ,answ4 ,david did sin2 and is 
the sin ever the less for that8 ,it is  
easier to forbear it1 than undergo the  
tears and sorrows which ,david did      
endure for his sin6 ,besides the        
bitterness of his soul for it1 his son  
,absalom rebelleth and driveth him out  
of his kingdom1 and his own wives are   
openly defiled2 and yet ,god leaveth it 
as a perpetual blot upon his name4      
,solomon's sin was so great that it     
almost ruined him and his kingdom2      
though experience caused him to say more
 against it than is said in the ,old    
,testament by any other1 yet it is a    
controversy among divines whether he was
 ever recovered and saved2 and ten      
tribes of the twelve were therefore     
taken from his line1 and given to       
,jeroboam4 ,and is this any             

encouragement to you to imitate him8    
,christ telleth you in the case of      
divorcement1 that ,god permitted 7not   
allowed1 but forbore7 some such sins in 
the ,jews1 because of the hardness of   
their hearts1 ,mark x4 #e2 but from the 
beginning it was not so2 but one man and
 one woman were conjoined in the        
primitive institution4 ,and the special 
reason why plurality was connived at    
among the ,jews1 was for the fuller     
peopling of the nation3 they being the  
only covenanted people of ,god1 and     
being few among encompassing enemies1   
and being separated from the people of  
the earth1 their strength1 and safety1  
and glory lay much on their increased   
number1 and therefore some inordinacy   
was connived at for their               
multiplication1 but never absolutely    
allowed and approved of4 ,and yet       
fornication is punished severely1 and   
adultery with death4                    
,,ii4 ,the ,directions against          
,fornication4  ,direct4 ,i4 ,if you     

would avoid uncleanness1 avoid the      
things that dispose you to it2 as       
gluttony1 or fulness of diet1 and       
pampering the flesh1 idleness1 and other
 things mentioned under the next title1 
of subduing lust4 ,the abating of the   
filthy desires1 is the surest way to    
prevent the filthy act2 which may be    
done if you are but willing4  ,direct4  
,,ii4 ,avoid the present temptations4   
,go not where the snare lieth without   
necessity4 ,abhor the devil's bellows   
that blow up the fire of lust2 such as  
enticing apparel1 filthy talk and       
sights1 of which more also under the    
next title4  ,direct4 ,,iii4 ,carefully 
avoid all opportunity of sinning4 ,come 
not near the door of her house1 saith   
,solomon1 ,prov4 v4 #h4 ,avoid the      
company of the person thou art in danger
 of4 ,come not where she is2 this thou  
canst do if thou art willing2 none will 
force thee4 ,if thou wilt go seek for a 
thief1 no wonder if thou be robbed4 ,if 
thou wilt go seek fire to put in the    

thatch1 no wonder if thy house be burnt4
 ,the devil will sufficiently play the  
tempter2 thou needest not help him2 that
 is his part1 leave it to himself2 it is
 thy part to watch against him2 and he  
will find thee work2 if thou watch as   
narrowly and constantly as thou canst1  
it is well if thou escape4 ,as thou     
lovest thy soul1 avoid all opportunities
 of sinning2 make it impossible to      
thyself3 much of thy safety lieth in    
this point4 ,never be in secret company 
with her thou art in danger of2 but     
either not at all1 or only in the sight 
of others3 especially contrive not such 
opportunities1 as to be together in the 
night1 in the dark1 or on the ,lord's   
day when others are at church1 7one of  
the devil's seasons for such works17 or 
any such opportunity1 leisure1 and      
secrecy2 for opportunity itself is a    
strong temptation4 ,as it is the way to 
make a thief1 to set money in his way1  
or so to trust him as that he can easily
 deceive or rob you and never be        

discovered2 so it is the way to make    
yourself unclean1 to get such an        
opportunity of sinning1 that you may    
easily do it1 without any probability of
 impediment or discovery from men4 ,the 
chief point in all the art or watch is1 
to keep far enough off4 ,if you touch   
the pitch you will be defiled4          
,whosoever toucheth her shall not be    
innocent1 ,prov4 vi4 #bi4 ,can a man    
take fire in his bosom1 and his clothes 
not be burnt8 ,can one go upon hot      
coals1 and his feet not be burnt8 ,so he
 that goeth in to his neighbour's wife1 
ver4 #bg1 #bh4 ,bring not the fire and  
the gunpowder too near4 ,if thou canst  
not keep at a distance1 nor forbear the 
presence of the bait1 thou art not like 
to forbear the sin4  ,direct4 ,,iv4     
,reverence thy own conscience4 ,mark    
what it speaketh now1 for it will       
shortly speak it in a more terrible     
manner3 hear it voluntarily2 for it is  
terrible to hear it when thou canst not 
resist3 treat with conscience in the way

 while it is reconcilable2 for thou     
knowest not how terrible a tormentor it 
is4 ,i doubt not but it hath given thee 
some gripes for thy very lust1 before it
 ever came to practice2 but the sorest  
of its gripes now1 are but like the     
playing of the cat with the mouse1      
before the killing gripe is given4 ,doth
 no man see thee8 ,conscience seeth     
thee2 and thou art a wretch indeed if   
thou reverence not conscience more than 
man3 as ,chrysostom saith1 ,suppose no  
man know the crime but himself and the  
woman with whom he did commit it6 ,how  
will he bear the rebukes of conscience1 
when he carrieth about with him so sharp
 and bitter an accuser8 ,for no man can 
overrun himself2 and no man can avoid   
the sentence of this court within him3  
it is a tribunal not to be corrupted    
with money1 nor perverted by flattery2  
for it is divine1 being placed in the   
soul by ,god himself3 the less the      
adulterer now feeleth it1 the more he   
hasteneth to the perdition of his soul4 

,dost thou not feel a sentence passed   
within thee8 a terrible sentence1       
telling thee of the wrath of a revenging
 ,god8 ,bless ,god that it is not yet an
 irreversible sentence2 but sue out thy 
pardon quickly lest it come to that4    
,dost thou not feel1 that thou art      
afraid and ashamed to pray or to address
 thyself to ,god8 much more afraid to   
think of dying1 and appearing before    
him8 ,if thy sin make thee ready to fly 
from him now1 if thou knewest how1 canst
 thou look him in the face at last2 or  
canst thou hope to stand with comfort at
 his bar8 ,art thou fit to live in      
heaven with him1 that makest thyself    
unfit to pray to him8 ,even lawful      
procreation 7as ,i said before7 doth    
blush to come too near to holy          
exercises3#def as ,chrysostom saith1    
,die quo liberis operam dedisti         
legitime1 quamvis crimen illud non sit1 
orare tamen non audes--,quod si ab      
incontaminato lecto resurgens times ad  
orandum accedere2 quum in diaboli lecto 

sis1 cur horribile ,dei nomen audes     
invocare8 ,conscience is a better friend
 to thee than thou dost imagine when it 
would reclaim thee from thy sin2 and    
will be a sharper enemy than thou canst 
now imagine1 if thou obey it not4       
,direct4 ,v4 ,suppose thou sawest       
written upon the door of the house or   
chamber where thou enterest to sin1     
,whoremongers and adulterers ,god will  
judge1 ,heb4 xiii4 #d4 ,and write that1 
or such sentences1 upon thy chamber     
door1 or at least upon thy heart4 ,keep 
thy eye upon the terrible threatenings  
of the dreadful ,god4 ,darest thou sin1 
when vengeance is at thy back8 ,will not
 the thought of hell-fire quench the    
fire of lust1 or restrain thee from thy 
presumptuous sin8 ,dost thou not say    
with ,joseph1 ,how shall ,i do this     
great wickedness and sin against ,god8  
,gen4 xxxix4 #g4 ,as it is written of a 
chaste woman1 that being tempted by a   
fornicator1 wished him first at her     
request to hold his finger in the fire3 

and when he refused1 answered him1 ,why 
then should ,i burn in hell to satisfy  
you8 ,so ask thyself1 ,can ,i easilier  
overcome the flames of hell1 than the   
flames of lust8  ,direct4 ,,vi4         
,remember man that ,god stands by4 ,if  
he were not there1 thou couldst not be  
there2 for in him thou livest1 and      
movest1 and art4 ,he that made the eye  
must see1 and he that made the light and
 darkness1 doth see as well in the dark 
as in the light2 if thou imagine that he
 is absent or ignorant1 thou believest  
not that he is ,god2 for an absent and  
ignorant ,god is no ,god4 ,and darest   
thou1 ,i say darest thou1 commit such a 
villany and ,god behold thee8 ,what6    
that which thou wouldst be ashamed a    
child should see6 which thou wouldst not
 do if a mortal man stood by6 ,dost thou
 think that thy locks1 or secrecy1 or   
darkness1 have darkened or shut out     
,god8 ,dost thou not know that he seeth 
not only within thy curtains1 but within
 thy heart8 ,oh what a hardened heart   

hast thou1 that in the sight of ,god1   
thy ,maker and thy ,judge1 darest do    
such wickedness6 ,ask thy conscience1   
man1 ,would ,i do this if ,i were to die
 to-morrow1 and go to ,god8 would ,i do 
this if ,i saw ,god1 yea1 or but an     
angel1 in the room8 ,if not1 shouldst   
thou do it1 when ,god is as sure there  
as if thou sawest him8 ,o remember1 man1
 that he is a holy ,god1 and hateth     
uncleanness1 and that he is a consuming 
fire1 ,heb4 xii4 #bi4  ,direct4 ,,vii4  
,suppose all the while that thou sawest 
the devil opening thee the door1 and    
bringing thee thy mate1 and driving on  
the match1 and persuading thee to the   
sin4 ,what if he appeared to thee openly
 to play his part1 as sure as he now    
playeth it unseen2 would not thy lust be
 cooled8 and would not the devil cure   
the disease which he hath excited in    
thee8 ,why then dost thou obey him now1 
when he is as certainly the instigator  
as if thou sawest him8 ,why1 man1 hast  
thou so little reason1 that seeing and  

not seeing will make so great a         
difference with thee8 ,what if thou wert
 blind1 wouldst thou play the fornicator
 before all the company1 because thou   
seest them not1 when thou knowest they  
are there8 ,if thou know any thing1 thou
 knowest ,god is there2 and thou mayst  
feel by the temptation that ,satan is in
 it4 ,wilt thou not be ruled by the     
laws1 unless thou see the king8 ,wilt   
thou not fear the infection of the      
plague unless thou see it8 ,use thy     
reason for thy soul as well as for thy  
body1 and do in the case as thou wouldst
 do if thou saw the devil tempting thee1
 and ,christ forbidding thee4  ,direct4 
,,viii4 ,if thou be unmarried1 marry1 if
 easier remedies will not serve4 ,it is 
better to marry than burn1 #a ,cor4 vii4
 #i4 ,it is ,god's ordinance partly for 
this end4 ,marriage is honourable and   
the bed undefiled1 ,heb4 xiii4 #d4 ,it  
is a resemblance of ,christ's union with
 his church1 and is sanctified to       
believers1 ,eph4 v42 #a ,cor4 vii4      

,perhaps it may cast thee upon great    
troubles in the world1 if thou be       
unready for that state 7as it is with   
apprentices74 ,forbear then thy sin at  
easier rates1 or else the lawful means  
must be used though it undo thee4 ,it is
 better thy body be undone than thy     
soul1 if thou wilt needs have it to be  
one of them4 ,but if thou be married    
already thou art a monster1 and not a   
man1 if the remedy prevail not with     
thee3 but yet the other directions may  
be also serviceable to thee4  ,direct4  
,,ix4 ,if less means prevail not1 open  
thy case to some able1 faithful friend1 
and engage them to watch over thee2 and 
tell them when thou art most endangered 
by the temptation4 ,this will shame thee
 from the sin1 and lay more engagements 
on thee to forbear it4 ,if thou tell thy
 friend1 ,now ,i am tempted to the sin1 
and now ,i am going to it2 he will      
quickly stop thee3 break thy secrecy and
 thou losest thy opportunity4 ,thou     
canst do this if thou be willing2 if    

ever thy conscience prevail so far with 
thee1 as to resolve against thy sin1 or 
to be willing to escape1 then take the  
time while conscience is awake1 and go  
tell thy friend3 and tell him who it is 
that is thy wicked companion1 and let   
him know all thy haunts1 that he may    
know the better how to help thee4 ,dost 
thou say1 that this will shame thee8 ,it
 will do so to him that it is known to3 
but that is the benefit of it1 and that 
is the reason ,i advise thee to it1 that
 shame may help to save thy soul4 ,if   
thou go on1 the sin will both shame and 
damn thee3 and a greater shame than this
 is a gentle remedy in so foul and      
dangerous a disease4  ,direct4 ,x4      
,therefore1 if yet all this will not    
serve turn1 tell it to many1 yea1 rather
 tell it to all the town than not be    
cured3 and then the public shame will do
 much more4 ,confess it to thy pastor1  
and desire him openly to beg the prayers
 of the congregation for thy pardon and 
recovery4 ,begin thus to crave the fruit

 of church discipline thyself2 so far   
shouldst thou be from flying from it1   
and spurning against it as the          
desperate1 hardened sinners do4 ,if thou
 say1 this is a hard lesson1 remember   
that the suffering of hell is harder4   
,do not say that ,i wrong thee1 by      
putting thee upon scandal and open      
shame3 it is thou that puttest thyself  
upon it1 by making it necessary1 and    
refusing all easier remedies4 ,i put    
thee on it1 but on supposition that thou
 wilt not be easilier cured3 almost as  
,christ puts thee upon cutting off a    
right hand1 or plucking out a right eye1
 lest all the body be cast into hell4   
,this is not the way that he commandeth 
thee first to take3 he would have thee  
avoid the need of it3 but he tells thee 
that it is better to do so than worse2  
and that this is an easy suffering in   
comparison of hell4 ,and so ,i advise   
thee1 if thou love thy credit1 forbear  
thy sin in a cheaper way2 but if thou   
wilt not do so1 take this way rather    

than damn thy soul4 ,if the shame of all
 the town be upon thee1 and the boys    
should hoot after thee in the streets1  
if it would drive thee from thy sin1 how
 easy were thy suffering in comparison  
of what it is like to be6 ,concealment  
is ,satan's great advantage4 ,it would  
be hard for thee to sin thus if it were 
but opened4             ,tit4 #b4       
,directions against inward1 filthy      
,lusts4  ,direct4 ,i4 ,because with most
 the temperature of the body hath a     
great hand in this sin1 your first care 
must be about the body1 to reduce it    
unto a temper less inclined to lust2 and
 here the chief remedy is fasting and   
much abstinence4 ,and this may the      
better be borne1 because for the most   
part it is persons so strong as to be   
able to endure it that are under this   
temptation4 ,if your temptation be not  
strong1 the less abstinence from meat   
and drink may serve turn 7for ,i would  
prescribe you no stronger physic than is
 needful to cure your disease74 ,but if 

it be violent1 and lesser means will not
 prevail1 it is better your bodies be   
somewhat weakened1 than your souls      
corrupted and undone4 ,therefore in this
 case1 #a4 ,eat no breakfasts nor       
suppers2 but one meal a day1 unless a   
bit or two of bread and a sup or two of 
water in the morning1 and yet not too   
full a dinner2 and nothing at night4 #b4
 ,drink no wine or strong drink1 but    
water if the stomach can bear it without
 sickness 7and usually in such hot      
bodies it is healthfuler than beer74 #c4
 ,eat no hot spices1 or strong1 or      
heating1 or windy meats3 eat lettuce and
 such cooling herbs4 #d4 ,if need       
require it1 be often let blood1 or      
purged with such purges as copiously    
evacuate serosity1 and not only         
irritate4 #e4 ,and oft bathe in cold    
water4 ,but the physician should be     
advised with1 that they may be safely   
done4  ,if you think this course too    
dear a cure1 and had rather cherish your
 flesh and lust1 you are not the persons

 that ,i am now directing2 for ,i speak 
to such only as are willing to be cured1
 and to use the necessary means that    
they may be cured4 ,if you be not       
brought to this1 your conscience had    
need of better awakening4 ,i am sure    
,christ saith that when the bridegroom  
was taken from them1 his disciples      
should fast1 ,mark ii4 #ai1 #bj4 ,and   
even painful ,paul was in fasting often1
 #b ,cor4 vi4 #e2 xi4 #bg1 and kept     
under his body and brought it into      
subjection1 lest by any means when he   
had preached to others1 himself should  
be a cast-away1 #a ,cor4 ix4 #bg4 ,and  
,i am sure that the ancient christians1 
that lived in solitude1 and ate many of 
them nothing but bread and water1 or    
meaner fare than bread1 did not think   
this cure too dear4#deg ,yea1 smaller   
necessities than this engaged them in   
fasting1 #a ,cor4 vii4 #e4 ,this unclean
 devil will scarcely be cast out but by 
prayer and fasting1 ,mark ix4 #bi4  ,and
 ,i must tell you that fulness doth     

naturally cherish lust1 as fuel doth the
 fire4 ,fulness of bread prepared the   
,sodomites for their filthy lusts4 ,it  
is no more wonder that a stuffed paunch 
hath a lustful fury1 than that the water
 runs into the pipes when the cistern is
 full1 or than it is wonder to see a    
dunghill bear weeds1 or a carrion to be 
full of crawling maggots4 ,plutarch     
speaks of a ,spartan that being asked   
why ,lycurgus made no law against       
adultery1 answered1 ,there are no       
adulterers with us3 but saith the other1
 ,what if there should be any8 saith the
 ,spartan1 ,then he is to pay an ox so  
great as shall stand on this side the   
river ,taget and drink of the river     
,eurota3 saith the other1 ,that is      
impossible3 and saith the ,spartan1 ,et 
quo pacto ,spart existat adulter in qua 
diviti1 delici1 et corporis adscititius 
cultus probro habentur8 et contra       
verecundia1 modestia1 ac obedienti      
magistratibus debit observatio decori   
laudique dantur8 that is1 ,and how can  

there be an adulterer at ,sparta1 where 
riches1 delights1 and strange attire1 or
 ornament are a disgrace or reproach8   
and contrarily shamefacedness1 modesty1 
and the observance of due obedience to  
magistrates1 is an honour and praise8   
,and if rich men think it their         
privilege to fare sumptuously and       
satisfy their appetites1 they must take 
it for their privilege to feed their    
lust4 ,but ,god giveth no man plenty for
 such uses2 nor is it any excuse for    
eating and drinking much1 because you   
have much1 any more than it would be to 
your cooks to put much salt in your meat
 more than in poorer men's1 because you 
have more4#deh ,he that observeth the   
filthy and pernicious effects of that   
gluttony which is accounted rich men's  
honour and felicity1 will never envy    
them that miserable happiness1 but say  
rather as ,antisthenes1 ,hostium filiis 
contingat in deliciis vivere1#dei ,let  
it befall the children of my enemies to 
live in delights2 but that the curse is 

too heavy for a christian to use to any 
of his enemies4 ,but for himself he must
 remember that he is the servant of a   
holy ,god1 and hath a holy work to do1  
and holy sacrifices to offer to him1 and
 therefore must not pamper his flesh1 as
 if he were preparing a sacrifice for   
,venus4 ,for1 as #a ,thess4 iv4 #c1 #d1 
,this is the will of ,god1 even your    
sanctification1 that you abstain from   
fornication1 that every one of you      
should know how to possess his vessel in
 sanctification and honour1 not in the  
lust of concupiscence1 as the gentiles  
that know not ,god4 ,as the philosopher 
answered ,antigonus when he asked him   
whether he should go to a merry feast   
that he was invited to1 ,thou art the   
son of a king2#dfj so it is answer      
enough for a christian against          
temptations to voluptuousness1 ,i am the
 son of the most holy ,god4 ,if thou be 
invited to feasts where urgency or      
allurement is like to make thee break   
thy bounds1 go not1 or go back when thou

 seest the bait4 ,as ,epaminondas in    
,plutarch finding excess at a feast that
 he was invited to1 went away when he   
saw it1 saying1 ,ego te sacrificare1 non
 lascivire putaram2 so say thou1 ,i came
 to dine and not to be wanton or        
luxurious2 to support my body for duty1 
and not to pamper it for lust4 ,plutarch
 marvelleth at the folly of those men   
that detest the charms of witches lest  
they hurt them1 and fear not but love   
the charms of dishes which hurt a       
thousand where witches hurt one4        
,withdraw the fuel of excess1 and the   
fire of lust will of itself go out2 or  
at least this enemy must be besieged and
 starved out1 when it cannot be         
conquered by storm4  ,direct4 ,,ii4     
,take heed of idleness1 and be wholly   
taken up in diligent business of your   
lawful callings1 when you are not       
exercised in the more immediate service 
of ,god4#dfa ,david in his idleness or  
vacancy catched those sparks of lust1   
which in his troubles and military life 

he was preserved from4 ,idleness is the 
soil1 the culture1 and the opportunity  
of lust4 ,the idle person goeth to      
school to the devil2 he sets all other  
employment aside1 that the devil may    
have time to teach him1 and treat with  
him1 and solicit him to evil4#dfb ,do   
you wonder that he is thinking on       
lustful objects1 or that he is taken up 
in feasting and drinking1 in chambering 
and wantonness8 why he has nothing else 
to do3 whereas a laborious1 diligent    
person hath a body subdued and hardened 
against the mollities1 the              
effeminateness of the wanton2 and a mind
 employed and taken up with better      
things4 ,leave thy body and mind no     
leisure to think of tempting1 filthy    
objects1 or to look after them4 ,as     
,hierom saith1 ,facito aliquid operis1  
ut semper diabolus inveniat te          
occupatum3 ,be still doing some work1   
that the devil may always find thee     
busy4 ,and do not for thy fleshly ease  
remit thy labours and indulge thy flesh4

 ,rise early and go late to bed1 and put
 thyself upon a necessity of diligence  
all the day3 undertake and engage       
thyself in as much business as thou art 
able to go through1 that if thou        
wouldst1 thou mayst not be able to give 
any indulgence to the flesh2 for if thou
 be not still pressed by necessity1 lust
 will serve itself by idleness1 and the 
flesh will lie down if it feel not the  
spur3 therefore are the rich and idle   
more lustful and filthy than the poor   
labouring people4 ,the same bed is the  
place of sloth and lust4 ,hear a        
heathen1 and refuse not to imitate him4 
,seneca saith1 ,no day passeth me in    
idleness3 part of the night ,i reserve  
for studies3 ,i do not purposely set    
myself to sleep1 but yield to it when it
 overcometh me2 and when my eyes are    
wearied with watching1 and are falling1 
,i hold them to their work3--,i had     
rather it went ill with me than         
delicately or tenderly4 ,if thou be     
delicate or tender1 the mind by little  

and little is effeminate1 and is        
dissolved into the similitude of the    
idleness and sloth in which it lieth4 ,i
 sleep very little1 and take but a short
 nap3 it sufficeth me to have ceased    
watching3 sometimes ,i know that ,i     
slept1 sometimes ,i do but suspect      
it4#dfc ,aristotle saith1 ,nature made  
nothing to be idle4 ,and ,plato calls   
idleness the plague of mortals4 ,if thou
 be resolved to serve and please thy    
flesh1 then never ask advice against thy
 lust2 for it is part of the pleasure of
 it2 and then no wonder if thou refuse  
this physic as too bitter1 and the      
remedy as too dear4 ,but if thou be     
resolved to be cured and to be saved1   
stick not at the pains3 give up thyself 
totally to thy business1 and lust will  
die for want of food4  ,direct4 ,,iii4  
,if thou wouldst be free from lust1 keep
 far enough from the tempting object4   
,if possible1 dwell not in the house    
with any person that thou feelest       
thyself endangered by2 if that be not   

possible1 avoid their company1          
especially in private3 abhor all        
lascivious and immodest actions4 ,dost  
thou give thyself the liberty of wanton 
dalliance1 and lustful embracements1 and
 yet think to be free from lust8 wilt   
thou put thy hand into the fire1 when   
thou art afraid of being burnt8 ,either 
thou hast the power of thy own heart1 or
 thou hast not3 if thou hast1 why dost  
thou not quench thy lust8 if thou hast  
not1 why dost thou cast it upon greater 
temptations1 and put it further out of  
thy power than it is8 ,fly from a       
tempting object for thy safety1 as thou 
wouldst fly from an enemy for thy life4 
,these loving enemies are more dangerous
 than hating enemies3 they get the key  
of our hearts1 and come in and steal our
 treasure with our consent1 or without  
resistance2 when an open enemy is       
suspected and shut out4  ,direct4 ,,iv4 
,command thy eyes1 and1 as ,job xxxi4   
#a1 make a covenant with them1 that thou
 mayst not think on tempting objects3   

shut these windows1 and thou preservest 
thy heart4 ,gaze not upon any alluring  
object4 ,a look hath kindled that fire  
of lust in many a heart1 that hath ended
 in the fire of hell4 ,it is easier to  
stop lust at these outward doors1 than  
drive it out when it hath tainted the   
heart4 ,if thou canst not do this much1 
how canst thou do more8 ,an ungoverned  
eye fetcheth fire to burn the soul that 
should have governed it4#dfd  ,direct4  
,v4 ,linger not in the pleasant snares  
of lust1 if thou feel but the least     
beginnings of it2 but quickly cast water
 on the first discerned spark1 before it
 break out into a flame4 ,the amorous   
poet can teach you this1 ,ovid4 de ,rem4
 ,am4#dfe ,if ever delay be dangerous1  
it is here4 ,for delay will occasion    
such engagements to sin1 that you must  
come off at a far dearer rate4 ,if the  
meat be undigestible1 it is best not    
look on it2 it is the next best1 not to 
touch or taste it2 but if once it go    
down1 it will cost you sickness and pain

 to get it up again2 and if you do not1 
you perish by it4  ,direct4 ,,vi4 ,abhor
 lascivious1 immodest speech3 as such   
words come from either vain or filthy   
hearts1 and show the absence of the fear
 of ,god1 so they tend to make the      
hearer like the speaker4 ,and if thy    
ears grow but patient and reconcilable  
to such discourse1 thou hast lost much  
of thy innocence already4 ,christians   
must abhor the mentioning of such filthy
 sins1 in any other manner1 but such as 
tends to bring the hearers to abhor     
them4 ,be not deceived2 evil words      
corrupt good manners1 #a ,cor4 xv4 #cc4 
,let no corrupt communication proceed   
out of your mouth1 but that which is    
good to the use of edifying1 that it may
 minister grace to the hearers2 and     
grieve not the ,holy ,spirit of ,god4   
,corrupt communication is rotten1       
stinking communication2 and none but    
dogs and crows love carrion4 ,but       
fornication and all uncleanness and 77  
inordinate lust or luxury1 let it not   

once be named among you1 as becometh    
saints2 neither filthiness1 nor foolish 
talking1 nor jesting1 c4  ,direct4      
,,vii4 ,abhor the covering of filthy    
lust with handsome names to make it the 
more acceptable4 ,their discourse is    
more dangerous that would thus dress up 
an ugly lust1 than theirs that speak of 
it in nasty language4 ,thus among the   
brutish party1 it goeth under the names 
of love1 and having a mistress1 and     
courting1 and such like4 ,but 7as one   
said that is cited in ,stobus7 it is    
doubled4 ,lust1 that is commonly called 
love1 and doubled love is stark madness4
 ,if filthiness will walk abroad1 let it
 go for filthiness1 and appear as it is4
  ,direct4 ,,viii4 ,avoid the reading of
 romances1 and love stories2 which are  
the library of ,venus2 or the devil's   
books of the lustful art2 to cover over 
filthiness with cleanly names1 and      
bewitch the fantasies of fools with fine
 words2 to make men conceive of the     
ready way to hell1 under the notions and

 images of excellency1 beauty1 love1    
gallantry2 and by representing strong   
and amorous passions1 to stir up the    
same passions in the reader4 ,as he that
 will needs read a conjuring book1 is   
well enough served if devils come about 
his ears2 so they that will needs read  
such romances and other books of the    
burning art1 it is just with ,god to    
suffer an unclean devil to possess them1
 and to suffer them to catch the fever  
of lust1 which may not only burn up the 
heart1 but cause that pernicious        
deliriation in the brain1 which is the  
ordinary symptom of it4  ,direct4 ,,ix4 
,avoid all wanton stage-plays and       
dancings1 which either cover the        
odiousness of lust1 or produce          
temptations to it4#dff ,as ,god hath his
 preachers1 and holy assemblies and     
exercises1 for the communion of saints1 
and the stirring up of love and         
holiness2 so these are ,satan's         
instruments1 and assemblies1 and        
exercises1 for the communion of sinners1

 and for the stirring up of lust and    
filthiness4 ,they that will go to the   
devil's church deserve to be possessed  
with his principles1 and numbered with  
his disciples4 ,the ancient christians  
were very severe against the seeing of  
these spectacula1 shows or plays2       
especially in any of the clergy4        
,direct4 ,x4 ,avoid all tempting1       
unnecessary ornaments or attire1 and the
 regarding or gazing on them upon       
others4 ,it is a procacious1 lustful    
desire to seem comely and amiable1 which
 is the common cause of this excess4    
,the folly1 or lust1 or both1 of        
fashionists and gaudy gallants1 is so   
conspicuous to all in their affected    
dress1 that never did pride more cross  
itself1 than in such publications of    
such disgraceful folly or lust4#dfg     
,they that take on them to be           
adversaries to lust1 and yet are careful
 when they present themselves to sight1 
to appear in the most adorned manner1   
and do all that harlots can do to make  

themselves a snare to fools1 do put the 
charitable hard to it1 whether to       
believe that it is their tongues or     
their backs that are the liar4 ,as      
,hierom saith1 ,thou deservest hell1    
though none be the worse for thee2 for  
thou broughtest the poison1 if there had
 been any to drink it4 ,let thy apparel 
be suited not only to thy rank1 but to  
thy disease4 ,if thou be inclined to    
lust1 go the more meanly clad thyself1  
and gaze not on the ornaments of others4
 ,it is folly indeed that will be       
enamoured of the tailor's work3 yet this
 is so common1 that it is frequently    
more the apparel than the person that   
enticeth first2 and homely rags would   
have prevented the deceit2 as the poet  
saith1        ,auferimur cultu3 gemmis  
auroque3 teguntur       ,omnia3 pars    
minima est ipsa puella sui4#dfh         
,direct4 ,,xi4 ,think on thy tempting   
object as it is within1 and as it       
shortly will appear without4 ,how       
ordinary is it for that which you call  

beauty to be the portion of a fool2 and 
a fair skin to cover a silly1 childish1 
peevish mind1 and a soul that is        
enslaved to the devil4 ,and as ,solomon 
saith1 ,prov4 xi4 #bb1 ,as a jewel of   
gold in a swine's snout1 so is a fair   
woman without discretion4 ,and will you 
lust after such an adorned thing8 ,think
 also what a dunghill of filth is       
covered with those ornaments2 that it   
would turn thy stomach if thou sawest   
what is within them4 ,and think what a  
face that would be1 if it were but      
covered with the pox2 and what a face it
 will be when sickness or age hath      
consumed or wrinkled it2 and think what 
thy admired carcass will be1 when it    
hath lain a few days in the grave3 then 
thou wouldst have little mind of it2 and
 how quickly will that be6 ,o man1 there
 is nothing truly amiable in the        
creature1 but the image of ,god2 the    
wisdom1 and holiness1 and righteousness 
of the soul4 ,love this then1 if thou   
wilt love with wisdom1 with purity and  

safety2 for the love of purity is pure  
and safe4  ,direct4 ,,xii4 ,think on thy
 own death1 and how fast thou hastest to
 another world4 ,is a lustful heart a   
seemly temper for one that is ready to  
die1 and ready to see ,god1 and come    
into that world1 where there is nothing 
but pure and holy doth abide8  ,direct4 
,,xiii4 ,consider well the tendency and 
fruits of lust1 that it may still appear
 to your minds as ugly and terrible as  
it is indeed4 #a4 ,think what a shame it
 is to the soul1 that can no better rule
 the body1 and that it is so much       
defiled by its lusts4 #b4 ,think what an
 unfit companion it is to lodge in the  
same heart with ,jesus ,christ and the  
,holy ,spirit4 ,shall a member of       
,christ be thus polluted8 ,shall the    
temple of the ,holy ,ghost be thus      
turned into a swine-sty8 ,is lust fit to
 dwell with the love of ,god8 ,wilt thou
 entertain thy ,lord with such odious   
company8 ,what an unkindness and injury 
is this to ,god1 that when he that      

dwelleth in the highest heavens         
condescendeth to take up a dwelling in  
thy heart1 thou shouldst bring these    
toads and snakes into the same room with
 him4 ,take heed lest he take it        
unkindly and be gone4 ,he hath said he  
will dwell with the humble and contrite 
heart2 but where said he1 ,i will dwell 
in a lustful heart8 #c4 ,think how unfit
 it makes thee for prayer1 or any holy  
address to ,god4 ,what a shame1 and     
fear1 and deadness it casts upon thy    
spirit4 #d4 ,and think how it tends to  
worse4 ,lust tendeth to actual          
filthiness1 and that to hell2 cherish   
not the eggs if thou wouldst have none  
of the brood4 ,it is an easy step1 from 
a lustful heart to a defiled body1 and a
 shorter step thence to everlasting     
horror than you imagine4 ,as ,st4 ,james
 saith1 ,every man is tempted when he is
 drawn aside of his own lust and        
enticed2 then when lust hath conceived1 
it bringeth forth sin1 and sin when it  
is finished bringeth forth death1 ,james

 i4 #ac1 #ad4 ,gal4 vi4 #h1 ,if ye sow  
to the flesh1 of the flesh ye shall reap
 corruption4 ,remember that lust is the 
spawn of sin1 and sin is the way to     
hell4  ,direct4 ,,xiv4 ,be sure to keep 
up a holy1 constant government over thy 
thoughts4 ,suffer them not to go after  
tempting1 filthy1 sensual things4 ,as   
soon as ever a thought of lust comes    
into thy mind1 abhor it and cast it out4
 ,abundance of the cure and of thy      
safety lieth upon thy thoughts4 ,they   
that let their thoughts run             
uncontrolled1 and feed on filthiness1   
are already fornicators in the heart2   
and are hatching the cockatrice eggs2   
and no wonder if from thoughts they     
proceed to deeds4 ,oh what a deal of    
uncleanness is committed by the         
thoughts1 which people are little       
ashamed of1 because they are unseen of  
men6 ,if the thoughts of many were open 
to beholders1 what wantonness and lust  
would appear in many adorned sepulchres6
 ,even in the time of holy worship1 when

 once such give the unclean spirit      
possession of their thoughts1 how hardly
 is he cast out6 they can scarce look a 
comely person in the face without some  
vicious thought4 ,if ,hierom confess1   
that in his wilderness his thoughts were
 running among the ladies at ,rome1 what
 may we think of them that feed such    
filthy fantasies8 ,say not1 you cannot  
rule your thoughts3 you can do much if  
you will1 and more than you do4 ,if     
money and honour can make an ungodly    
preacher command his thoughts to holy   
things1 in the studies of divinity1     
through much of his life1 you may see   
that your thoughts are much in your     
power4 ,but of this before4  ,direct4   
,,xv4 ,if other means serve not1 open   
thy case to some friend1 and shame      
thyself to him1 as ,i advised under the 
former title4 ,confession1 and shame1   
and advice1 will help thee4  ,direct4   
,,xvi4 ,above all go to ,christ for     
help1 and beg his ,spirit1 and give up  
thy heart to better things4 ,oh1 if it  

were taken up with ,god1 and heaven1 and
 the holy life that is necessary        
thereto1 these things are so great1 and 
holy1 and sweet1 and of such concernment
 to thee1 that they would leave little  
room for lust within thee1 and would    
make thee abhor it as contrary to those 
things which have thy heart4 ,no such   
cure for any carnal love as the love of 
,god2 nor for fleshly lusts1 as a       
spiritual1 renewed1 heavenly mind4 ,thou
 wouldst then tell ,satan that ,god hath
 taken up all the room1 and thy narrow  
heart is too little for him alone2 and  
that there is no room for lust1 or the  
thoughts that serve it4 ,a true         
conversion which turneth the heart to   
,god1 doth turn it from this with other 
sins1 though some sparks may still be   
unextinguished4 ,it was once noted that 
many turn from other sects to the       
,epicureans1 but none from the          
,epicureans to any other sect2 the      
reason was because nature is inclined to
 sensuality in all1 and when it is      

confirmed by use and doctrine1          
philosophy is too weak to master it4    
,but ,christ calleth and saveth         
epicures1 and publicans1 and harlots1   
and hath cleansed many such by his      
grace1 which teacheth men to deny       
ungodliness and worldly lusts1 and to   
live soberly1 righteously1 and godly in 
the world4 ,philostratus tells us of a  
sudden change upon one ,isus1 that      
turned him from luxury to exceeding     
temperance3 so that when one asked him1 
,is not yonder a handsome woman8 he     
answered1 ,the diseases of my eyes are  
cured4 ,when they asked him which dish  
was the pleasantest1 he answered1 ,desii
 curare1 ,i have done regarding such    
things3 and told them the reason1 that  
marvelled at his change1 ,because he    
found that he did but gather fruits out 
of ,tantalus' garden4 ,they are         
deceitful lusts1 ,eph4 iv4 #bb1 and     
,satan himself will reproach thee for   
ever1 if he can deceive thee by them4   
,as ,alexander when he had taken        

,darius1 his gallantry1 and sumptuous   
houses1 and furniture1 reproaches him   
with it1 saying1 ,hoccine erat imperare8
 ,was this to rule8 ,so ,satan would    
show thee thy lusts and say1 ,was this  
to be a christian and seek salvation8   
,,part ,,vi4                ,directions 
against sinful ,excess of ,sleep4  ,of  
this1 something is said already1 chap4  
v4 part i4 and more afterwards in the   
directions against idleness4 ,therefore 
,i shall say but little now4 #a4 ,i     
shall show you when sleep is excessive4 
#b4 ,wherein the sinfulness of it       
consisteth4 #c4 ,what to do for the cure
 of it4  ,i4 ,sleep is given us for the 
necessary remission of the animal       
operations1 and of the labour or motion 
of the exterior parts1 by the quieting  
of the senses1 or shutting them up3 that
 the natural and vital operations may   
have the less disturbance4 ,it is       
necessary1 #a4 ,to our rest4 #b4 ,to    
concoction4 ,therefore weariness and    
want of concoction are the chief        

indications1 to tell us how much is     
needful for us4 ,sleep is sinfully      
excessive1 #a4 ,when it is voluntarily  
more than is needful to our health4 #b4 
,when it is unseasonable1 at forbidden  
times4  ,it is not all weariness or     
sleepiness that maketh sleep lawful or  
needful2 for some is contracted by      
laziness1 and some by many diseases1 and
 some by other constant causes which    
make men almost always weary4 ,nor is it
 all want of concoction that sleep is a 
remedy for2 some may be caused by excess
 of eating1 which must be cured a better
 way2 and many diseases may cause it1   
which require other cure4 ,therefore    
none must indulge excess upon these     
pretences4 ,nor must a present sense of 
the pleasure of sleeping1 or the        
displeasure of waking1 be the judge2 for
 sluggards may think they feel it do    
them good1 and that early rising doth   
them hurt2 but this good is but their   
present ease1 and this hurt is but a    
little trouble to their head1 and eyes1 

and lazy flesh1 just at the time4 ,but  
reason and experience must judge what   
measure is best for your health1 and    
that you must not exceed4 ,to some five 
hours is enough2 to the ordinary sort of
 healthful persons six hours is enough2 
to many weak1 valetudinary persons seven
 hours is needful3 to sick persons ,i am
 not to give directions4  #b4 ,sleep is 
excessive at that particular time when  
it is unseasonable4 ,as1 #a4 ,when we   
are asleep when we should be doing some 
necessary business which calls for      
present despatch4 #b4 ,or when we should
 be hearing the sermon1 or praying1 in  
public or private4 ,in a word1 when it  
puts by any greater duty which we should
 then perform4 ,as1 when the disciples  
slept when ,christ was in his agony3    
,could ye not watch with me one hour8   
watch and pray1 that ye enter not into  
temptation1 ,matt4 xxvi4 #dj1 #da4  ,it 
is a foppery and abuse of ,god and      
ourselves1 to think that the breaking of
 our sleep is a thing that of itself    

pleaseth ,god2 or that rising to pray at
 midnight is more acceptable to ,god    
than at another hour3 usually such      
rising to pray is sinful1 #a4 ,because  
it is done in an erroneous conceit that 
,god accepts it better than in the day  
time4 #b4 ,because they waste time in   
dressing and undressing4 #c4 ,or else   
hurt their health by cold in the winter1
 and so lose more time than they redeem 
by shortening their lives4 #d4 ,and     
usually they are more drowsy and unfit4 
,but to rise in the night to prayer is  
meet on some extraordinary occasion that
 calls for it2 as to pray with or for a 
dying person1 or such like2 or when an  
extraordinary fervour and fitness       
prepareth us for it2 and when we can    
stay up when we are up1 and not lose    
time in going to bed again4 ,but        
ordinarily that way is to be chosen that
 best redeemeth time2 and that is1 to   
consider just how much sleep our health 
requireth1 and to take it if we can     
together without interruption1 and to   

rise then and go about our duties4 ,but 
those that cannot sleep in the night1   
must redeem that time as discretion     
shall direct them4  ,it is the          
voluntariness of the excess that the    
sinfulness principally consisteth in2   
and therefore the more voluntary the    
more sinful4 ,in a lethargy or caros it 
is no sin3 and when long watching1 or   
some bodily weakness or distemper1 make 
it almost unavoidable1 the sin is the   
smaller3 therefore in case of long      
watching and heaviness1 ,christ partly  
excused his disciples1 saying1 ,the     
spirit is willing1 but the flesh is     
weak1 ,matt4 xxvi4 #da4 ,but when it    
cometh from a flesh-pleasing sloth1 or  
from a disregard of any holy exercise   
that you are about1 it is a grievous    
sin4 ,and though it be involuntary just 
at the time1 and you say1 ,i would fain 
forbear sleeping now if ,i could2 yet if
 it be voluntary remotely and in its    
causes1 it is your sin4 ,you would now  
forbear sleeping2 but you would not     

forbear that pampering your body1 and   
stuffing your guts1 which causeth it2   
you would not deny the flesh its ease to
 avoid it4  ,,ii4 ,the sinfulness of    
excess of sleep lieth in these          
particulars3 #a4 ,that it is a sinful   
wasting of every minute of that time    
which is consumed in it4#dfi ,and this  
is a very grievous thing1 to a heart    
that is sensible of the preciousness of 
time3 when we think how short our lives 
are1 and how great our work is1 it      
should tell us how great a sin it is to 
cast away any of this little time in    
needless sleep4 ,and yet what abundance 
of it with many is thus spent6 ,almost  
half their whole lives is spent in bed1 
by many drones1 that think they may     
sleep because they are rich1 and have   
not a necessity of labouring to supply  
their wants4 ,i was never tempted 7that 
,i remember7 so much to grudge at ,god's
 natural ordering of man1 in any thing1 
as that we are fain to waste so much of 
our little time in sleep3 nor was ,i    

ever tempted to grudge at my weakness so
 much on any account as this1 that it   
deprived me of so much precious time1   
which else might have been used in some 
profitable work4 ,the preciousness of   
time makes excessive sleeping to be a   
great sin1 according to the measure of  
the excess4  #b4 ,it is a neglect of all
 our powers and parts which should all  
that time be exercised4 ,reason is idle 
and buried all that while3 all your     
wisdom and knowledge are of no use to   
you4#dgj ,all the learning of the       
greatest scholar in the world1 is of no 
more service than if he were illiterate2
 nor all the prudence and policy of the 
wisest1 than if they were mere idiots4  
,all the strength and health of the     
strongest are of no more service than if
 they were sick2 nor the skill of the   
greatest artist1 than if he had never   
learnt his art2 nor any of your limbs or
 senses1 than if you were lame1 or      
blind1 or deaf1 or senseless4 ,and ,i   
leave it to any man's consideration and 

judgment1 whether if drunkenness be so  
odious a sin1 because it depriveth a man
 voluntarily of the use of his reason   
and parts1 it must not be a very great  
sin to do the same by sleeping1 by      
frequent1 voluntary1 excessive sleeping4
 ,for no man ,i think is drunk so often 
as the sluggard is dead in sleep3       
sluggards quite kill their reason1 when 
most drunkards do but maim it1 or make  
it sick4 ,sluggards bury their wits and 
parts usually ten times as long in the  
year1 as the filthiest drunkards do4    
,and hath ,god given you reason1 and    
parts1 and strength for no better use1  
than to bury it for so considerable a   
part of your lives8  #c4 ,excess of     
sleep is guilty of all the omissions of 
those duties1 which should all that time
 have been performed3 of the omission of
 every holy thought1 and word1 and deed 
which should have been then exercised2  
and of the omission of all the duties of
 your callings3 of the omission of every
 prayer you should have then prayed1 and

 every chapter you should have read2 and
 all the good which you should have got 
to yourselves1 or done to others1 to    
wife1 husband1 children1 parents1       
servants1 neighbours4 ,and you know that
 omissions are one half1 and the greater
 half1 of the sins of the world2 and    
that ,god will condemn the wicked at    
last for their omissions2 for not       
feeding the poor1 not clothing them1 not
 visiting3 and that he requireth the    
improvement of all his talents2 and that
 it is his terrible sentence1 ,matt4    
xxv4 #bf1 #cj1 ,thou wicked and slothful
 servant1 c4 ,cast ye the unprofitable  
servant into outer darkness2 there shall
 be weeping and gnashing of teeth4 ,what
 then shall we think of the wilful      
omission1 not of one duty1 but of all   
duty whatsoever2 not now and then1 but  
constantly for an hour1 or two1 or three
 once in four and twenty hours6 ,no love
 of ,god1 no desires towards him1 no    
good is exercised all that time4        
,sidenote3 ,whether love of sleep may be

 a mortal sin8  ,quest4 ,can the love of
 sleep alone be the mortal1 reigning sin
 in any one8 ,the reason of the doubt   
is1 because that the mortal sin is a sin
 of mistaken interest1 that is1 such as 
hath a man's chiefest love1 and is      
preferred before ,god2 which it seems so
 small a thing as sleep or ease cannot  
be1 but it seems a mere neglect or      
remissness in the way of duty1 and not  
to be chosen as any man's felicity4     
,answ4 ,the sin that is set up against  
the love of ,god1 as a man's ultimate   
end and happiness1 is flesh-pleasing in 
the general1 or carnal self-love3 and he
 that is guilty of this can hardly be   
imagined to exercise his sensual desire 
only in the way of sloth and sleep4 ,it 
is certain that he preferreth the       
greatest pleasure of his flesh which he 
can attain before the less3 and         
therefore as to the habit or            
inclination1 he is as much addicted to  
covetousness1 gluttony1 ambition1 or    
other ways of sensuality2 and if they   

are within his reach1 that he can hope  
to attain them1 he will actually desire 
such greater pleasures1 more than this4 
,for there is no man that is an         
unregenerate sensualist1 that hath      
mortified covetousness1 luxury1 and     
pride1 and yet is captivated only by    
sleep or sloth3 the same grace which    
truly mortifieth the greater would      
mortify the less4 ,but it is possible   
that a beggar1 or some such person1 that
 hath no other sensual pleasure but     
idleness in view or hope1 may exercise  
his sensuality principally this way4    
,not but that radically he preferreth   
riches and honour before his beggarly   
sloth and ease2 but those desires having
 no matter to work upon1 do not stir in 
him1 because he hath no hope of reaching
 such a thing4 ,the sum is1 #a4 ,carnal 
self-love is the great opposite to the  
love of ,god4 #b4 ,this self-love       
worketh towards carnal pleasure1 and to 
the greatest most4 #c4 ,habitually      
therefore the love of riches1 honour1   

and voluptuousness1 is stronger than the
 love of ease4 #d4 ,actually the love of
 ease may be the strongest in some4 #e4 
,but if those persons were as capable of
 the higher fleshly pleasures1 they     
would love them actually more4 #f4 ,it  
is not the omitting of some particular  
duties through the love of ease1 which  
proveth such a sensual1 unsanctified    
state of soul2 but the preferring of    
men's ease before a holy life in the    
main2 as when men so far love their     
ease1 that they will not make it the    
chief of their desires and employments1 
to seek the kingdom of ,god and his     
righteousness1 ,matt4 vi4 #cc4  ,the    
overcoming of excessive sleep is easy1  
if you be but thoroughly willing4       
,direct4 ,i4 ,the first thing to be     
done1 is to correct that sluggish1      
phlegmatic temper of body which         
inclineth you to it1 which is chiefly to
 be done by such an abstinence or       
temperate diet1 as ,i gave directions   
for before4 ,a full belly is fit for    

nothing else but sleep or lust4 ,reduce 
your diet to that measure which is      
needful to your health1 and eat not any 
more to please your appetites4 ,and let 
fasting cure you when you have exceeded4
  ,direct4 ,,ii4 ,labour hard in your   
callings1 that your sleep may be sweet  
while you are in it2 or else you will   
lie in bed on pretence of necessity1    
because you cannot sleep well when you  
are there4 ,then you will say1 you must 
take it out in the morning1 because you 
sleep not in the night4 ,but see that   
this be not caused by idleness4 ,weary  
your bodies in your daily labours2 for  
the sleep of the labouring man is sweet1
 ,eccl4 v4 #ab4  ,direct4 ,,iii4 ,see   
that thou have a calling which will find
 thee employment for all thy time1 which
 ,god's immediate service spareth4 ,yea1
 which somewhat urgeth thee to          
diligence4 ,otherwise thou wilt lie in  
bed1 and say1 thou hast time to spare1  
or nothing to do4 ,you can rise when you
 have a journey to be gone1 or a        

business of pressing necessity to be    
done3 keep yourselves under some        
constant necessity1 or urgency of       
business at the least4  ,direct4 ,,iv4  
,take pleasure in your callings1 and in 
the service of ,god4 ,sluggards         
themselves can rise to that which they  
take much pleasure in2 as to go to a    
merriment1 or feast1 or play1 or game1  
or to a good bargain1 or any thing which
 they delight in4 ,if thou hadst a      
delight in thy calling1 and in reading  
the ,scripture1 and praying1 and doing  
good1 thou couldst not lie contentedly  
in bed1 but wouldst long to be up and   
doing1 as children to their play4 ,the  
wicked can rise early to do wickedness1 
because their hearts are set upon it3   
they can be drunk1 or steal1 or whore1  
or plot their ambitious and covetous    
designs1 when they should sleep4#dga    
,and if thy heart were set as much on   
good1 as theirs is on evil1 wouldst not 
thou be as wakeful and as readily up8   
,direct4 ,v4 ,remember the grand        

importance of the business of your souls
 which always lieth on your hands1 that 
the greatness of your work may rouse you
 up4 ,what6 lie slugging in bed1 when   
you are so far behindhand in knowledge1 
and grace1 and assurance of salvation2  
and have so much of the ,scripture and  
other books to read and understand8     
,hast thou not grace to beg for a needy 
soul8 ,is not prayer better work than   
excess of sleeping8 ,great business in  
the world can make you rise1 and why not
 greater8  ,direct4 ,,vi4 ,remember that
 thou must answer in judgment for thy   
time3 and what comfort wilt thou have1  
to say ,i slugged away so many hours in 
a morning8 ,and what comfort at death   
when time is gone1 to review so much    
cast away in sleep8  ,direct4 ,,vii4    
,remember that ,god beholdeth thee1 and 
is calling thee up to work4 ,if thou    
understoodest his word and providence1  
thou wouldst hear him1 as it were1      
saying as the mariners to ,jonah1 ,what 
meanest thou1 ,o sleeper8 ,arise1 call  

upon thy ,god4 ,wilt thou lie sleeping  
inordinately when ,god stands over thee1
 and calls thee up8 ,if the king1 or any
 great person1 or friend1 did but knock 
at thy door1 thou wouldst rise presently
 to wait upon them4 ,why1 ,god would    
speak with thee by his word1 or hear    
thee speak to him by prayer2 and wilt   
thou lie still and despise his call8    
,direct4 ,,viii4 ,remember how many are 
attending thee while thou sleepest4 ,if 
it be summer1 the sun is up before thee1
 that hath gone so many thousand miles  
while thou wast asleep3 it hath given a 
day's light to the other half of the    
world since thou laidst down1 and is    
come again to light thee to thy work1   
and wilt thou let it shine in vain8 ,all
 the creatures are ready in their places
 to assist thee1 and art thou asleep8   
,direct4 ,,ix4 ,consider whether thou   
wilt allow thy servants to do the like3 
they must be up and at work1 or you will
 be offended1 and tell them that they   
are no servants for you1 and that you   

hire them not to sleep4 ,and do you not 
owe ,god more service than they owe you8
 ,doth ,god hire you to sleep8 ,is it   
any lawfuller for you than them1 to     
sleep one minute more than is needful   
for your health8 ,no1 not a minute3 if  
you are sicklier than they1 that is     
another matter2 7but see that fulness   
and idleness cause it not27 but         
otherwise your riches are no excuse to  
you4 ,will you loiter more than they1   
because you receive more8 and do less   
service1 because you have more pay8 ,or 
is it your privilege to be so miserable1
 as to lose that time which poor men    
save8  ,direct4 ,x4 ,remember that your 
morning hours are the chiefest part of  
all the day1 for any holy exercise1 or  
special employment of the mind4 ,the    
mind is fresh and clear1 and there is   
less interruption by worldly business2  
whereas when others are up and about    
their business1 you will have           
interpellations4 ,those that have tried 
it can say by experience1 that the      

morning hours are the flower of their   
time1 for prayer or studies2 and that   
early rising is a great part of the art 
of redeeming time4  ,direct4 ,,xi4      
,remember how many are condemning you by
 their diligence1 while you are slugging
 away your time4 ,how many holy persons 
are then at prayer in secret1 wrestling 
fervently with ,god for their salvation2
 or reading and meditating in his word6 
,what do they get while you are         
sleeping6 ,the blessed man doth delight 
in the law of the ,lord1 and meditate in
 it day and night2 and you love your    
ease1 and are sleeping day and night3   
will not all these be witnesses against 
you8 ,so will the diligent in their     
callings2 and so will the worldlings and
 wicked that rise early to their sin4   
,how many thousand are hard at work     
while you are sleeping6 ,have you not   
work to do1 as well as they8  ,direct4  
,,xii4 ,remember that sensuality or     
flesh-pleasing is the great condemning  
sin that turns the heart from ,god3 and 

if it be odious in a drunkard or        
fornicator1 why is it not so in you8    
,mortify the flesh1 and learn to deny it
 in its inordinate desires1 and your sin
 is almost cured4  ,direct4 ,,xiii4 ,for
 then the executive part is easy when   
you are willing3 it is but agreeing with
 some one to awaken you1 and a little   
cold water will wash away your          
drowsiness if you consent4              
,,part ,,viii4                          
,directions against sinful ,dreams4     
,dreams are neither good nor sinful     
simply in themselves1 because they are  
not rational and voluntary1 nor in our  
power2 but they are often made sinful by
 some other voluntary act3 they may be  
sinful by participation and             
consequently4 ,and the acts that make   
them sinful1 are either such as go      
before1 or such as follow after4  ,i4   
,the antecedent causes are any sinful   
act which distempereth the body1 or any 
sin which inclineth the fantasy and mind
 thereto2 or the omission of what was   

necessary to prevent them4 #b4 ,the     
causes which afterwards make them       
objectively sinful1 are the ill uses    
that men make of them2 as when they take
 their dreams to be divine revelations1 
or trust to them1 or are affrighted by  
them as ominous1 or as prophetical2 and 
make them the ground of their actions1  
and seduce themselves by the phantasms  
of their own brains4  ,direct4 ,i4      
,avoid those bodily distempers as much  
as you can which cause sinful dreams1   
especially fulness of diet3 a full      
stomach causeth troublesome dreams1 and 
lustful dreams2 and hath its ill effects
 by night and by day4  ,direct4 ,,ii4   
,endeavour the cure of those sinful     
distempers of the mind which cause      
sinful dreams4 ,the cure of a worldly   
mind is the best way to cure worldly1   
covetous dreams2 and the cure of a      
lustful heart1 is the best way to cure  
lustful dreams2 and so of the rest3     
cleanse the fountain1 and the waters    
will be sweeter day and night4  ,direct4

 ,,iii4 ,suffer not your thoughts1 or   
tongue1 or actions to run sinfully upon 
that in the day1 which you would not    
dream sinfully of in the night4#dgb     
,common experience telleth us1 that our 
dreams are apt to follow our foregoing  
thoughts1 and words1 and deeds4 ,if you 
think most frequently and affectionately
 of that which is good1 you will dream  
of that which is good4 ,if you think of 
lustful1 filthy objects1 or speak of    
them1 or meddle with them1 you will     
dream of them2 and so of covetous and   
ambitious dreams1 and they that make no 
conscience to sin waking1 are not like  
much to scruple sinning in their sleep4 
,direct4 ,,iv4 ,commend yourselves to   
,god by prayer before you take your     
rest1 and beseech him to set a guard    
upon your fantasy when you cannot guard 
it4 ,cast the cure upon him1 and fly to 
him for help by faith and prayer in the 
sense of your insufficiency4  ,direct4  
,v4 ,let your last thoughts still before
 your sleep be holy1 and yet quieting   

and consolatory thoughts4#dgc ,the      
dreams are apt to follow our last       
thoughts4 ,if you betake yourselves to  
sleep with worldliness or vanity in your
 minds1 you cannot expect to be wiser or
 better when you are asleep1 than when  
you are awake4 ,but if you shut up your 
day's thoughts with ,god1 and sleep find
 them upon any holy subject1 it is like 
to use them as it finds them4 ,yet if it
 be distrustful1 unbelieving1 fearful   
thoughts which you condole with1 your   
dreams may savour of the same distemper4
 ,frightful and often sinful dreams do  
follow sinful doubts and fears4 ,but if 
you sweeten your last thoughts with the 
love of ,christ1 and the remembrance of 
your former mercies1 or the foresight of
 eternal joys1 or can confidently cast  
them and yourselves upon some promise1  
it will tend to the quietness of your   
sleep1 and to the savouriness of your   
dreams3 and if you should die before    
morning1 will it not be most desirable  
that your last thoughts be holy8        

,direct4 ,,vi4 ,when you have found any 
corruption appearing in your dreams1    
make use of them for the renewing of    
your repentance1 and exciting your      
endeavours to mortify that corruption4  
,a corruption may be perceived in       
dreams1 #a4 ,when such dreams as        
discover it are frequent3 #b4 ,when they
 are earnest and violent3 #c4 ,when they
 are pleasing and delightful to your    
fantasies3 not that any certain         
knowledge can be fetched from them1 but 
some conjecture as added to other signs4
 ,as if you should frequently1          
earnestly1 and delightfully dream of    
preferments and honours1 of the favours 
of great men1 suspect ambition1 and do  
the more to discover and mortify it4 ,if
 it be of riches1 and gain1 and money1  
suspect a covetous mind4 ,if it be of   
revenge or hurt to any man that you     
distaste1 suspect some malice1 and      
quickly mortify it3 so if it be of lust1
 or feasting1 or drinking1 or vain      
recreations1 sports and games1 do the   

like4  ,direct4 ,,vii4 ,lay no greater  
stress upon your dreams than there is   
just cause4 ,as1 #a4 ,when you have     
searched1 and find no such sin          
prevailing in you as your dreams seem to
 intimate1 do not conclude that you have
 more than your waking evidence         
discovers4 ,prefer not your sleeping    
signs before your waking signs and      
search4 #b4 ,when you are conscious that
 you indulge no corruption to occasion  
such a dream1 suppose it not to be      
faulty of itself1 and lay not the blame 
of your bodily temperament1 or unknown  
causes1 upon your soul1 with too heavy  
and unjust a charge4 #c4 ,abhor the     
presumptuous folly of those that use to 
prognosticate by their dreams1 and      
measure their expectations by them1 and 
cast themselves into hopes or fears by  
them4 ,saith ,diogenes1 ,what folly is  
it to be careless of your waking        
thoughts and actions1 and inquisitive   
about your dreams8 ,a man's happiness or
 misery lieth upon what he doth when he 

is awake1 and not upon what he suffereth
 in his sleep4  ,,footnotes3  #cgh ,rom4
 vii4 #g2 ,matt4 v4 #bh2 ,eph4 v4 #e2   
,heb4 xiii4 #d4  #cgi ,prov4 iii4 #ba2  
,luke xi4 #cd2 ,matt4 vi4 #bb2 ,psal4   
cxlv4 #ae2 cxxiii4 #b1 #c2 ,prov4       
xxviii4 #bg4  #chj ,psal4 xxxv4 #ai2    
,prov4 x4 #aj2 xxx4 #ag2 ,isa4 v4 #ae2  
iii4 #af2 ,prov4 xxx4 #ac4  #cha ,prov4 
xxiii4 #cc4  #chb ,prov4 xxvii4 #bj2    
,eccl4 i4 #h2 iv4 #h4  #chc ,prov4      
xxiii4 #c4  #chd ,prov4 iv4 #be4  #che  
,prov4 xxi4 #aj4 ,see ,dr4 ,hammond on  
,matt4 vi4 #bb4  #chf ,prov4 xxii4 #i4  
#chg ,isa4 xiii4 #ah2 ,prov4 xxviii4    
#bg4  #chh ,matt4 vii4 #c2 ,luke vi4    
#da4  #chi ,prov4 vi4 #d4  #cij ,psal4  
xxxv4 #ba2 x4 #h1 xxxvi4 #a4  #cia      
,matt4 vi4 #bb1 #bc2 ,luke xi4 #cd4     
#cib ,prov4 xxiii4 #bi4  #cic ,psal4 vi4
 #g2 ,lam4 iii4 #dh1 #di1 #ea4  #cid    
,gen4 xlix4 #b2 ,exod4 xix4 #i2 ,deut4  
i4 #af2 iv4 #aj2 v4 #a1 #be1 #bg2 xxxi4 
#ac2 ,prov4 i4 #h2 xix4 #bj1 #bg2 xxii4 
#ag2 ,eccl4 v4 #a2 vii4 #e2 ,jam4 i4    

#ai2 ,isa4 lxvi4 #d2 lxv4 #ab2 xxx4 #i2 
,ezek4 xii4 #b2 ,mal4 ii4 #b2 ,acts iii4
 #bc2 ,lev4 v4 #a2 ,deut4 xiii4 #ab4    
#cie ,so the ,israelites1 ,numb4 xi4    
loathing manna1 because they must have  
change of diet1 was a sin of gulosity1  
or gluttony2 being more for appetite    
than health4  #cif ,even fruitful land1 
saith ,plutarch1 enricheth not if it    
cost too much the manuring4 ,so here4   
#cig ,as ,isaac's pleasant meat1 ,gen4  
xxvii4 #g4  #cih ,non potest            
temperantiam laudare is1 qui summum     
bonum ponit in voluptate4 ,est enim     
temperantia libidinum inimica4 ,cicero4 
,saith ,aristotle1 ,he is temperate that
 takes pleasure to deny fleshly         
pleasure2 but he is intemperate that is 
troubled because he cannot have them4   
,ethic4 #a4 #b4 c4 #c4  #cii ,socrates  
dixit1 eos qui prcocia magno emerent1   
desperare se ad maturitatis tempus      
perventuros4 ,laert4 in ,socrat4 ,cum   
vocasset ad cnam divites1 et ,zantippen 
modici puderet apparatus2 ,bono1 inquit1

 esto animo4 ,nam siquidem modesti erunt
 frugique1 mensam non aspernabuntur2 sin
 autem intemperantes1 nulla nobis de    
hisce cura fuerit4 ,idem ibid4 ,dicebat 
alios vivere ut ederent1 se autem edere 
ut vivat4 ,ibid4  #djj ,hic est mos     
nobilium ante alios3 artes qu liberales 
fuerunt1 mechanic evasere3 ipsique qui  
bellorum duces1 philosophi1 rectores    
urbium1 ac patres patri esse solent1    
venatores2 atque aucupes facti sunt1    
utque intelligas nullam esse reliquam   
spem salutis1 nobilitati tribuitur quod 
est ,gul4 aut proculdubio vanitatis4    
,petrarch4  #dja #a ,cor4 x4 #g4  #djb  
,of this see more in my book of         
,self-denial4  #djc ,see ,plutarch's    
precepts of health4  #djd ,rom4 xvi4    
#ag1 #ah4 ,they serve not the ,lord     
,jesus1 but their own bellies4  #dje ,it
 is a common saying that ,gula plures   
occidit quam gladius4 ,quicquid avium   
volitat1 quicquid piscium natat1        
quicquid ferarum discurrit1 nostris     
sepelitur ventribus4 ,qure nunc cur     

subito moriamur8 ,quia mortibus vivimus4
 ,senec4 ,hierom saith1 that he had read
 of some that had been sick of the      
arthritis and podagra1 that were cured  
by being brought to poverty by          
confiscation of their estates1 and so   
brought to a poor diet4  #djf           
,chrysostom saith the difference betwixt
 famine and excess is1 that famine kills
 men sooner out of their pain1 and      
excess doth putrify and consume them by 
long and painful sicknesses4 ,in ,hebr4 
,hom4 #bi4  #djg ,as smoke driveth away 
the bees from their hive1 saith ,basil  
de ,junin2 so gluttony expelleth all    
spiritual gifts1 and excellent          
endowments of mind4  #djh ,saith ,basil1
 ,a ship heavy laden is unfit to sail3  
so a full belly to any duty4  #dji      
,semper saturitati juncta est lascivia4 
,hieron4  #daj ,ventri obedientes       
animalium numero computantur non        
hominum4 ,senec4  #daa ,it is           
,chrysostom's saying in ,hebr4 ,hom4    
#bi4  #dab ,jer4 v4 #g4  #dac ,magna    

pars libertatis est bene moratus venter4
 ,senec4  #dad ,when a friend of        
,socrates complained to him1 ,what a    
dear place is this6 ,wine will cost so  
much1 and honey so much1 and purple so  
much3 ,socrates took him to the         
meal-hall1 ,lo1 saith he1 you may buy   
here half a sextare of good meal for a  
halfpenny 7which boiled in water was his
 meat72 ,god be thanked the market is   
very cheap4 ,then he took him to an     
oil-shop1 where a measure 7chnix7 was   
sold for two brass dodkins4 ,then he led
 him to a broker's shop1 where a man    
might buy a suit of clothes for ten     
drachms4 ,you see1 quoth he1 that the   
pennyworths are reasonable1 and things  
good1 cheap throughout the city4        
,plutarch4 de ,tranquil4 ,anim4 pag4    
#aec4  #dae ,matt4 xxv4  #daf ,saith    
,plato1 ,god is the temperate man's law2
 and pleasure the intemperate man's4    
#dag ,heb4 xiii4 #i4  #dah #a ,cor4 x4  
#ca4  #dai ,socrates adeo parce et      
temperat vixit1 ut cum ,athenas pestis  

spenumero vastaret1 solus ipse nunquam  
grotaverit4 ,laertius in ,socrat4  #dbj 
,multum confert cogitatio exitus1 quod  
cum omnibus vitias sit commune1 tamen   
huic proprium4 ,petrarch4  #dba         
,temperantia voluptatibus imperat3 alias
 odit atque abigit3 alias dispensat et  
ad sanum modum dirigit2 nec unquam ad   
illas propter ipsas venit4 ,senec4 ,scit
 optimum esse modum cupidorum1 non      
quantum velis1 sed quantum debeas       
sumere4 ,senec4  #dbb ,venter parvo     
contentus est1 si das illi quod debes1  
non quod potes4 ,senec4  #dbc ,juvenum  
virtus est1 nihil nimis4 ,socrat4  #dbd 
,venter prcepta non audit4 ,senec4  #dbe
 ,if you will not take this counsel1 at 
least use after meat to set before your 
guests a bason and a feather1 or a      
provang to vomit it up again1 that you  
may show some mercy to their bodies1 if 
you will show none to their souls4  #dbf
 ,a sensualist craving to be admitted of
 ,cato among his familiars1 ,cato       
answered him1 ,i cannot live with one   

whose palate is wiser than his brain4   
,eras4  #dbg ,the old fashion in        
countrymen's houses was not amiss1 where
 the story of this rich glutton and     
,lazarus was wont to be painted over    
their tables on their walls4  #dbh #a   
,cor4 viii4 #i2 ,lev4 xix4 #ad2 ,rom4   
xiv4 #ac2 xi4 #i2 ,rev4 ii4 #ad4  #dbi  
,see #a ,cor4 vi4 #ac4 ,qui ,christum   
desiderat1 et illo pane vescitur1 non   
curat magnopere qum de pretiosis cibis  
stercus conficiat4 ,hieron4 ,epist4 ad  
,paul4  #dcj ,nihil tam que tibi        
proderit ad temperantiam1 quam frequens 
cogitatio brevis vi1 et incerti3        
,quicquid facis respice mortem4 ,senec4 
#dca ,luke vi4 #be1 ,woe to you that are
 full6 for ye shall hunger4  #dcb       
,temperantiam exigit philosophia1 non   
pnam4 ,senec4  #dcc ,et non solum hc    
seculares viri1 sed et ipse grex ,domini
 ejusque pastores1 qui exemplo esse omni
 plebi debuerint1 ebrietate quam plurimi
 quasi vino madidi torpebant resoluti1  
et animositatum tumore1 jurgiorum       

contentione1 invidi rapacibus ungulis1  
indiscreto boni malique judicio         
carpebantur4 ,gildas4  #dcd ,why        
,gregory set up wakes1 and church-ales1 
and meetings on holidays in ,england1   
you may see lib4 x4 ,regist4 ,ep4 #ga4  
in policy to win the heathens3 ,qui     
boves solent multos in sacrificio dmonum
 occidere1 debet his etiam de hac re    
aliqua solemnitas immutari1 ut die      
dedicationis vel natalitiis martyrum1   
tabernacula sibi circa easdem ecclesias1
 qu ex fanis commutat sunt1 de ramis    
arborum faciant1 et religiosis conviviis
 solennitatem celebrent4 ,nec diabolo   
jam animalia immolent1 sed ad laudem    
,dei in usu suo animalia occidant1 et   
donatori omnium de satietate sua gratias
 agant1 c4 ,but do christians need this 
as heathens did1 when we see the sad    
effects of such riotings8 ,lege ,acost4 
#a4 iii4 c4 #cd4  #dce ,prov4 xiii4 #bc2
 xiv4 #ba2 xxi4 #ac2 xxx4 #ad2 xxii4 #i2
 xxviii4 #bg4  #dcf ,diogenes begging of
 a prodigal1 asked a pound of him1 when 

he asked but a penny of the next1       
,because1 saith he1 ,i may oft receive  
of them1 but ,god knows whether ever ,i 
shall have more of him4 ,laert4 in      
,diog4 ,prov4 xxviii4 #ai4  #dcg ,john  
xiv4 #ae2 #a ,john v4 #b1 #c4  #dch ,and
 a shame to thy family3 as it is said   
that ,cicero's son proved a drunkard1 to
 whom he directed his book ,de          
,officiis3 which is made his father's   
reproach4  #dci ,of drunken priests ,i  
am loth to speak3 but pray such to read 
,isa4 lii4 #ab2 xxviii4 #g2 ,mic4 ii4   
#aa2 #a ,tim4 iii4 #c1 #h2 ,isa4 lvi4   
#aa1 #ab2 ,lev4 x4 #i2 ,jer4 xxxv42     
,ezek4 xliv4 #ba2 ,matt4 xxiv4 #di2 #a  
,thess4 v4 #g2 ,gal4 v4 #ba4  #ddj ,see 
,prov4 xxiii4 #bi-cc4  #dda ,est certa  
et constans plurimorum sententia1       
frustra ,indos christianam religionem   
doceri1 quamdiu pestifera isthc         
consuetudo inerti nostrorum             
dissimulatione retinetur saith ,acosta  
speaking of drunkenness1 l4 #c4 c4 #bb4 
p4 #ccf4  #ddb ,leg4 ,jos4 ,acostam de  

procur4 ,indor4 salut4 l4 #c4 c4 #ba1   
#bb4  #ddc ,gluttons1 and drunkards1 and
 lustful sensualists1 are prepared for  
atheism1 infidelity1 and any impious    
conceit4 ,for their wits are buried in  
the dunghill of their guts1 and drowned 
in the excrementitious humidity of their
 brains3 7ubi oculus siccus clarus      
intellectus37 and the vapours and fumes 
of their boiling lusts do so intoxicate 
and cloud their brains1 that they have  
little use of their reason except to    
contrive the service of their guts and  
lusts4 ,lege ,basilii ,homil4 in        
,ebriet4 et ,lux4 ,vide ipse ex taberna 
duos semi captos vino egressos1 vix     
oboli causa1 se mutuo uno eodemque      
gladio confecisse2 et quidem extracto   
his e percusso corpore1 pr alterum      
feriendi furore3 itaque momento temporis
 ambo exanimes corruerunt4 ,jos4 ,acosta
 de proc4 ,ind4 salut4 l4 #c4 c4 #ba4 p4
 #ccb4  #ddd ,bibendi consuetudo auget  
aviditatem4 ,plin4 ,perinde est         
vinolentiam bibendo velle sedare1 atque 

ignem materia apposita pergere          
extingere3 nam quod natur appetitioni   
datur moderatum est1 at vitiosa et      
preter naturam libido1 nullo expletur4  
,acosta ub4 sup4  #dde ,id sane magno   
,christianis opprobio est1 ,ingam ,regem
 barbarum et idolis deditum ab ebrietate
 subditos sibi populos cohibuisse2      
nostros vero quos oportebat mores quoque
 perditos emendare1 temulenti incrementa
 tanta fecisse4 ,acosta l4 #c4 c4 #ba4  
#ddf ,he is happiest that needeth least 
of any creature1 and not he that hath   
most4 ,socrates said it was proper to   
,god only to need nothing1 but those    
that came nearest to ,god in this were  
the happiest men4  #ddg #a ,thess4 v4   
#g1 ,they that are drunken1 are drunken 
in the night4  #ddh ,deut4 xxiii4 #ag2  
,prov4 xxiii4 #bg2 v4 #c1 #e2 vii4 #e-g2
 vi4 #ac-ae2 xxii4 #ad2 ,eccles4 vii4   
#bf2 ,gen4 xxxviii4 #bd4  #ddi ,saith   
,boniface 7alias ,winfrid7 of the       
,english ,mercian king ,ethelbald1 a    
fornicator1 ,opprobrium generis nostri  

patimur1 sive  ,christianis sive        
,paganis dicentibus1 quod gens ,anglorum
 spreto more cterarum gentium1 c4       
hinnientium equorum consuetudine1 vel   
rudentium asinorum more1 luxuriando et  
adulterando1 omnia turpiter fdet1 et    
confundat4 ,epist4 ,bonif4 #aj4 ad      
,perefrid1 ,salvagus ,sarzanensis       
,episcopus-,pauli #e4 ,jussu            
visitationem ,ecclesiarum ,stiri1       
,carinthi1 et ,carniol instituerat4 ,qua
 peracta1 sex omnino ,sacerdotes qui non
 essent concubinarii1 in tribus illis   
,provinciis invenit1 cum tamen magna    
pars ex ,jesuitarum disciplina          
prodiisset1 c4 ,giraldi ,apolog4 pro    
,senatu ,vener4 p4 #afe4 ,mchum in      
adulterio deprehensum necato3 was a     
,roman law1 #ab4 tab4  #dej ,solomon's  
wives turned away his heart after other 
gods1 #a ,kings xi4 #d4 ,the wisdom of  
,solomon preserved him not from the     
power of lust1 and the deceit of women4 
#a ,pet4 ii4 #aa1 ,fleshly lusts that   
fight against the soul4  #dea ,rev4 xiv4

 #d4  #deb ,saith ,chrysostom1 ,the     
adulterer even before damnation is most 
miserable3 still in fear1 trembling at a
 shadow1 fearing them that know1 and    
them that know not3 always in pain1 even
 in the dark4  #dec #a ,tim4 vi4 #i1    
,hurtful lusts1 which drown men in      
destruction and perdition4  #ded ,when  
an adulterer asked ,thales whether he   
should make a vow against his sin1 he   
answered him1 ,adultery is as bad as    
perjury3 if thou dare be an adulterer1  
thou darest forswear thyself4 ,laert4   
,herod durst behead ,john1 that durst be
 incestuous4  #dee ,judg4 xix4 xx4 ,the 
tribe of ,benjamin was almost cut off   
upon the occasion of an adultery or     
rape4 ,see ,numb4 xxv4 #h2 ,gen4 xii4   
#ag2 #b ,sam4 xii4 #aj2 ,luke iii4 #ai2 
#a ,cor4 v4 #a2 ,john viii4 #b4 ,vid4   
lian4 fol4 #dg4  #def ,plutarch's       
,roman4 ,quest4 #fe4 is1 ,why the       
bridegroom is not to have any light when
 he first cometh to bed to his bride8   
and answereth1 ,happily this was        

instituted to show how sinful and       
damnable all unlawful company of man and
 woman together is1 seeing that which is
 lawful and allowed1 is not without some
 blemish and note of shame4  #deg ,acts 
x4 #cj2 xiv4 #bc2 ,luke ii4 #cg4  #deh  
,it is ,zeno's comparison in ,laert4 #a4
 #g4 c4 #a4  #dei ,in ,laert4 #a4 #f4 c4
 #a4  #dfj ,laert4 #a4 #b4 c4 #ch4  #dfa
 ,otia si tollas periere ,cupidinis     
arcus1 c4  #dfb ,in vacuo pectore regnat
 amor4 ,ovid4 ,diogenes called love1    
,otiosorum negotium4  #dfc ,nullus mihi 
per otium dies exit3 partem noctium     
studiis vendico3 non vaco somno sed     
succumbo1 et oculos vigilia fatigatos1  
cadentesque in opere detineo4--,male    
mihi esse malo quam molliter2 si mollis 
es1 paulatim effminatur animus1 atque in
 similitudinem otii sui3 et pigriti in  
qua jacet solvitur3 dormio minimum et   
brevissimo somno utor3 satis est mihi   
vigilare desiisse3 aliquando dormisse   
scio1 aliquando suspicor4  #dfd         
,plutarch de ,curiositate1 praiseth     

,cyrus that would not see ,panthra2 and 
reproveth them that cast a wanton eye at
 women in coaches as they pass by1 and  
look out at windows to have a full view 
of them1 and yet think they commit no   
fault1 suffering a curious eye and a    
wandering mind to slide and run every   
way1 pag4 #adb4  #dfe        ,dum licet1
 et modici tangunt prcordia motus1      
,si piget in primo lumine siste pedem4  
,opprime dum nova sunt subiti mala      
semina morbi3         ,et tuus incipiens
 ire resistat equus4       ,nam mora dat
 vires4----        ,dum novus est cpto  
potius pugnemus amori3         ,flamma  
recens parva sparsa resedit aqua4       
,interea tacit serpunt in viscera flamm4
         ,et mala radices altius arbor  
agit4   #dff ,vide ,petrarch4 de spect4 
,dial4 #cj4  #dfg ,lysander forbad his  
daughters to wear the brave attire which
 ,dionysius sent them1 ,ne luxuria      
conspicu turpiores videantur1 ,lest     
being conspicuous in luxury1 they should
 seem the more deformed4  #dfh ,ovid4 de

 ,remed4 ,amoris4  #dfi ,nil temporis   
tam perit de vita nostra quam quod somno
 deputatur4 ,ber4  #dgj ,dormiens nemo  
ullius pretii est4 ,plato in ,laert4    
#dga ,prov4 iv4 #af2 #a ,thess4 v4 #f1  
#g4  #dgb ,cogitationes sanctiores      
sequuntur somnia blandiora et           
delectabiliora4 ,greg4 ,moral4  #dgc    
,iturus in somnum aliquid tecum defert  
in memoria et cogitatione in quo placide
 obdormias1 quod etiam somniare juvet3  
sic tibi nox ut dies illuminatur1 et in 
deliciis tuis placide obdormies3 in pace
 quiesces1 facile evigilabis1 et surgens
 promptus eris ad redeundum in id1 unde 
non totus discessisti4                  
,,chapter ,,ix              ,,directions
 ,,for ,,the ,,government ,,of ,,the    
,,tongue4#dgd                     ,tit4 
#a4 ,the ,general ,directions4  ,direct4
 ,i4 ,understand in general of what     
moment and concernment it is1 that the  
tongue be well governed and used4 ,for  
they that think words are               
inconsiderable1 will use them           

inconsiderately4 ,the conceit that words
 are of small moment 7as some say of    
thoughts1 that they are free7 doth cause
 men to use their tongues as if they    
were free1 saying1 ,our lips are our    
own3 who is lord over us8 ,psal4 xii4   
#d4  ,sidenote3 ,the greatness of the   
sins and duties of the tongue4  #a4 ,the
 tongue of man is his glory2#dge by     
which expressively he excelleth the     
brutes2 and a wonderful work of ,god it 
is1 that a man's tongue should be able  
to articulate such an exceeding number  
of words3 and ,god hath not given man so
 admirable a faculty for vanity and sin2
 the nobler and more excellent it is1   
the more to be regarded1 and the greater
 is the fault of them that do abuse it4 
,hilary compareth them to an ill barber 
that cuts a man's face and so deformeth 
him1 when his work was to have made him 
more neat and comely4 ,so it is the     
office of the tongue to be excellently  
serviceable to the good of others1 and  
to be the glory of mankind2 the shame   

therefore of its faults is the more     
unexcusable4  #b4 ,the tongue is made to
 be the index or expresser of the mind2 
therefore if the mind be regardable1 the
 tongue is regardable4 ,and if the mind 
be not regardable1 the man is not       
regardable4 ,for our ,lord telleth us1  
that the tree is known by its fruit2 an 
evil tree bringeth forth evil fruits3   
and out of the abundance of the heart   
the mouth speaketh4#dgf ,and ,aristotle 
saith1 that such as a man is1 such are  
his speeches1 such his works1 and such  
his life4#dgg ,therefore by vain or     
sinful words you tell men the vanity and
 corruption of your minds4  #c4 ,men's  
works have a great dependence on their  
words2 therefore if their deeds be      
regardable1 their words are regardable4 
,deeds are stirred up or caused by      
words4 ,daily experience telleth us the 
power of speech4 ,a speech hath saved a 
kingdom1 and a speech hath lost a       
kingdom4 ,great actions depend on them1 
and greater consequents4  #d4 ,if the   

men that we speak to be regardable1     
words are regardable4 ,for words are    
powerful instruments of their good or   
hurt4 ,god useth them by his ministers  
for men's conversion and salvation2 and 
,satan useth them by his ministers for  
men's subversion and damnation4 ,how    
many thousand souls are hurt every day  
by the words of others6 some deceived1  
some puffed up1 some hardened1 and some 
provoked to sinful passions6 ,and how   
many thousand are every day edified by  
words6 either instructed1 admonished1   
quickened1 or comforted4 ,paul saith1 #b
 ,cor4 x4 #d1 ,the weapons of our       
warfare are mighty through ,god4 ,and   
,pythagoras could say1 that tongues cut 
deeper than swords1 because they reach  
even to the soul4 ,tongue sins and      
duties therefore must needs be great4   
#e4 ,our tongues are the instruments of 
our ,creator's praise1 purposely given  
us to speak good of his name1 and to    
declare his works with rejoicing4#dgh   
,it is no small part of that service    

which ,god expects from man1 which is   
performed by the tongue2 nor a small    
part of the end of our creation3 the use
 of all our highest faculties1 parts1   
and graces1 are expressively by the     
tongue3 our wisdom and knowledge1 our   
love and holiness1 are much lost as to  
the honour of ,god1 and the good of     
others1 if not expressed4 ,the tongue is
 the lantern or casement of the soul1 by
 which it looketh out1 and shineth unto 
others4 ,therefore the sin or duty of so
 noble an instrument is not to be made  
light of1 by any that regard the honour 
of our ,maker4  #f4 ,our words have a   
great reflection and operation upon our 
own hearts4 ,as they come from them1 so 
they recoil to them1 as in prayer and   
conference we daily observe4 ,therefore 
for our own good or hurt1 our words are 
not to be made light of4  #g4 ,god's law
 and judgment will best teach you what  
regard you should have to words4 ,christ
 telleth you1 that by your words you    
shall be justified1 and by your words   

you shall be condemned1 ,matt4 xii4 #cg4
 ,and it is words of blasphemy against  
the ,holy ,ghost1 which are the         
unpardonable sin4 ,james iii4 #b1 ,if   
any man offend not in word1 the same is 
a perfect man1 and able to bridle the   
whole body4 ,ver4 #f1 ,the tongue is a  
fire2 a world of iniquity3 so is the    
tongue amongst our members1 that it     
defileth the whole body1 and setteth on 
fire the course of nature1 and it is set
 on fire of hell4 ,james i4 #bf1 ,if any
 man among you seem to be religious1 and
 bridleth not his tongue1 but deceiveth 
his own heart1 this man's religion is   
vain4 #a ,pet4 iii4 #aj1 ,for he that   
will love life and see good days1 let   
him refrain his tongue from evil1 and   
his lips that they speak no guile4      
,matt4 xii4 #cf1 ,but ,i say unto you1  
that every idle word that men shall     
speak1 they shall give account thereof  
in the day of judgment4 ,the third      
commandment telleth us1 that ,god will  
not hold him guiltless that taketh his  

name in vain4 ,and ,psal4 xv4 #a-c1     
,speaking the truth in his heart1 and   
not backbiting with the tongue1 is the  
mark of him that shall abide in ,god's  
tabernacle1 and dwell in his holy hill4 
,and the very work of heaven is said to 
be the perpetual praising of ,god1 ,rev4
 xiv4 #aa4 ,judge now how ,god judgeth  
of your words4  #h4 ,and some conjecture
 may be made by the judgment of all the 
world4 ,do you not care yourselves what 
men speak of you and to you8 ,do you not
 care what language your children1 or   
servants1 or neighbours give you8 ,are  
not words against the king treasonable  
and capital1 as well as deeds8 ,the     
wheel of affairs or course of nature is 
set on fire by words1 ,james iii4 #f4 ,i
 may conclude then with ,prov4 xviii4   
#ba1 ,death and life are in the power of
 the tongue3 and ,prov4 xxi4 #bc1 ,whoso
 keepeth his mouth and his tongue1      
keepeth his soul from trouble4          
,sidenote3 ,the duties of the tongue4   
,direct4 ,,ii4 ,understand well and     

remember the particular duties of the   
tongue2 for the mere restraint of it    
from evil is not enough2 and they are   
these3 #a4 ,to glorify ,god by the      
magnifying of his name2 to speak of the 
praises of his attributes and works4 #b4
 ,to sing psalms of praise to him1 and  
delight our souls in the sweet          
commemoration of his excellencies4 #c4  
,to give him thanks for the mercies     
already received1 and declare to others 
what he hath done for our souls and     
bodies1 for his church and for the      
world4 #d4 ,to pray to him for what we  
want1 and for our brethren1 for the     
church1 and for the conversion of his   
and our enemies4 #e4 ,to appeal to him  
and swear by his name when we are called
 to it lawfully4 #f4 ,to make our       
necessary covenants and vows to him1 and
 to make open profession of our belief1 
subjection1 and obedience to him1 before
 men4 #g4 ,to preach his word1 or       
declare it in discourse1 and to teach   
those that are committed to our care1   

and edify the ignorant and erroneous as 
we have opportunity4 #h4 ,to defend the 
truth of ,god by conference or          
disputation2 and confute the false      
doctrine of deceivers4 #i4 ,to exhort   
men to their particular duties1 and to  
reprove their particular sins2 and      
endeavour to do them good as we are     
able4 #aj4 ,to confess our own sins to  
,god and man as we have occasion4 #aa4  
,to crave the advice and help of others 
for our souls2 and inquire after the    
will of ,god1 and the way to salvation4 
#ab4 ,to praise that which is good in   
others1 and speak good of all men1      
superiors1 equals1 and inferiors1 so far
 as there is just ground and cause4 #ac4
 ,to bear witness to the truth1 when we 
are called to it4 #ad4 ,to defend the   
cause of the just and innocent1 and     
vindicate them against false accusers2  
and excuse those causes and persons that
 deserve excuse4 #ae4 ,to communicate   
and convey to others the same good      
impressions and affections of mind1     

which ,god hath wrought on us1 and not  
only the bare truths themselves which we
 have received4 #af4 ,lastly1 to be     
instruments of common converse2 of      
expressing our mutual affections and    
respects1 and transacting all our       
worldly business3 for learning1 arts1   
manufactures1 c4 ,these are the uses and
 duties of the tongue4#dhj  ,sidenote3  
,the sins of the tongue4  ,direct4      
,,iii4 ,understand and remember what are
 the sins of the tongue to be avoided4  
,and they are very many1 and many of    
them very great3 the most observable are
 these3  #a4 7,not to say any more of   
the sins of omission2 because it is easy
 to know them1 when ,i have named the   
duties1 which are done or omitted17     
among the sins of commission1 the first 
that ,i shall name is1 blasphemy1 as    
being the greatest2 which is the        
reproaching of ,god3 to speak           
contemptuously of ,god1 or to vilify    
him1 or dishonour him1 by the denying of
 his perfections1 and to debase him1 by 

false titles1 doctrines1 images1        
resemblances1 as likening him to man in 
any of our imperfections2 any thing that
 is a reproaching of ,god is blasphemy4 
,such as ,rabshakeh used when he        
threatened ,hezekiah2 and such as       
infidels and heretics use1 when they    
deny his omnipresence1 omniscience1     
government1 justice1 particular         
providence or goodness2 and affirm any  
evil of him1 as that he is the author of
 sin1 or false of his word1 or that he  
governeth the world by mere deceit1 or  
the like4  #b4 ,another sin of the      
tongue is1 false doctrine1 or teaching  
things false and dangerous as from ,god4
 ,if any falsely say1 he had such or    
such a point by divine inspiration1     
vision1 or revelation1 that maketh him a
 false prophet4 ,but if he only say     
falsely1 that this or that doctrine is  
contained in the ,scripture1 or         
delivered by tradition to the church1   
this is but to be a false teacher2 which
 is a sin greater or less according to  

the aggravations hereafter mentioned4   
#c4 ,another of the sins of the tongue  
is1 an opposing of godliness indirectly1
 by false application of true doctrine1 
and an opposing of godly persons for the
 sake of godliness1 and cavilling       
against particular truths and duties of 
religion2 or indirectly opposing the    
truth or duty under pretence of opposing
 only some controverted mode or         
imperfection in him that speaketh or    
performeth it3 a defending of those     
points and practices which would subvert
 or undermine religion3 a secret        
endeavour to make all serious godliness 
seem a needless thing4 ,there are many  
that seem orthodox1 that are impious and
 malicious opposers of that truth in the
 application1 which themselves do       
notionally hold1 and positively profess4
  #d4 ,another great sin of the tongue  
is1 the profane deriding of serious     
godliness1 and the mocking1 and jesting1
 and scorning at godly persons as such2 
or scorning at some of their real or    

supposed imperfections1 for their piety 
sake1 to make them odious1 that piety   
through them might be made odious4 ,when
 men so speak1 that the drift and       
tendency of their speech is to draw men 
to a dislike of truth or holiness2 and  
their mocks or scorns at some particular
 opinion1 or practice1 or mode1 doth    
tend to the contempt of religion in the 
serious practice of it4 ,when they mock 
at a preacher of the gospel1 for some   
expressions or imperfections1 or for    
truth itself1 to bring him and his      
doctrine into contempt2 or at the       
prayers and speeches of religious       
persons1 to the injury of religion4  #e4
 ,another great sin of the tongue is1   
unjustly to forbid ,christ's ministers  
to preach his gospel1 or speak in his   
name2 or to stand up against them and   
contradict1 resist1 and hinder them in  
the preaching of the truth2 and1 as     
,gamaliel calls it1 to fight against    
,god1 ,acts v4 #ci4 ,yet thus they did  
by the apostles2 ver4 #df1 ,when they   

had called the apostles and beaten them1
 they commanded that they should not    
speak in the name of ,jesus1 and let    
them go4 ,so ,acts iv4 #ah1 #ai1 ,and   
they called them and commanded them not 
to speak at all1 nor teach in the name  
of ,jesus2 but ,peter and ,john answered
 and said unto them1 ,whether it be     
right in the sight of ,god1 to hearken  
unto you more than unto ,god1 judge ye2 
for we cannot but speak the things which
 we have seen and heard4 #a ,thess4 ii4 
#ae1 #af1 ,who both killed the ,lord    
,jesus1 and their own prophets1 and have
 persecuted us2 and they please not     
,god1 and are contrary to all men4      
,forbidding us to speak to the gentiles 
that they might be saved1 to fill up    
their sins alway3 for the wrath is come 
upon them to the uttermost4 ,as ,dr4    
,hammond paraphraseth it1 ,and this     
generally is the ground of their quarrel
 to us1 that in spite of their          
prohibition we preach to the            
gentiles4----  #f4 ,another sin of the  

tongue is1 profane swearing1 either by  
,god or by creatures3 and also all light
 and unreverent use of the name and     
attributes of ,god1 of which more       
afterwards4  #g4 ,much more is perjury  
or forswearing a most heinous sin1 it   
being an appealing to ,god1 the author  
and defender of truth1 to bear witness  
to an untruth1 and to judge the         
offender2 and so a craving of vengeance 
from ,god4  #h4 ,lying also is a great  
and common sin of the tongue3 of which  
more anon4  #i4 ,another sin of the     
tongue is1 hypocritical dissembling1    
which is worse than mere lying3 when    
men's tongues agree not with their      
hearts1 but speak good words in prayer  
to ,god1 or conference with men1 to     
cover evil intentions or affections1 and
 to represent themselves to the hearers 
as better than they are4  #aj4 ,another 
is1 ostentation or proud boasting1      
either of men's wit and learning1 or    
greatness1 or riches1 or honour1 or     
strength1 or beauty1 or parts1 or piety1

 or any thing that men are proud of4#dha
 ,as the faithful do make their boast in
 ,god1 ,psal4 xxxiv4 #b2 xliv4 #h1 and  
in the cross of ,christ1 by which they  
are crucified to the world1 ,gal4 vi4   
#ad2 so the covetous boast themselves in
 the multitude of their riches1 ,psal4  
xlix4 #f1 and the workers of iniquity   
boast themselves against the righteous1 
and the proud do triumph and speak hard 
things1 ,psal4 xciv4 #b-d4 ,even against
 the ,lord1 do they boast1 in their     
boasting against his people1 ,ezek4     
xxxv4 #ac4 ,so far as pride prevaileth  
with men1 they are apt to boast         
themselves to be somebody1 ,acts v4 #cf4
 ,either openly1 as the more foolish do1
 or cunningly by the help of fair       
pretences1 as the more ingenious proud  
ones do4  #aa4 ,another sin of the      
tongue is1 unseasonable speaking of     
common things when holy things should be
 preferred2 as on the ,lord's day1 or at
 the time of public worship1 or when the
 company1 occasion1 or opportunity call 

for holy speeches3 worldlings are       
talking1 as ,saul1 of their asses1 when 
they should talk of a kingdom1 #a ,sam4 
ix4 x4 ,to speak about your callings and
 common affairs is lawful1 so it be     
moderately and in season2 but when you  
talk all of the world and vanity1 and   
never have done1 and will scarce have   
any other talk in your mouths1 and even 
on ,god's day will speak your own words1
 ,isa4 lviii4 #ac1 this is profane and  
sinful speaking4  #ab4 ,another common  
sin of the tongue is1 a tempting and    
persuading others to sin1 enticing them 
to gluttony1 drunkenness1 wantonness1   
fornication1 or any other crime2 as men 
that not only do the same1 but have     
pleasure in them that do them1 ,rom4 i4 
#cb4 ,this is to be the instruments and 
servants of the devil1 and most directly
 to do his work in the world4 ,the same 
,i may say of unjust excusing1          
extenuating1 or defending the sins of   
others1 or commanding1 alluring1        
affrighting1 or encouraging them        

thereto4  #ac4 ,another is1 a carnal    
manner of handling the sacred things of 
,god1 as when it is done with lightness1
 or with unsuitable curiosity of words1 
or in a ludicrous1 toyish manner1       
especially by the preachers of the      
gospel themselves2 and not with a style 
that is grave and serious1 agreeable to 
the weight and majesty of the truth4    
#ad4 ,another is1 an imprudent1 rash1   
and slovenly handling of holy things2   
when they are spoken of so ignorantly1  
unskilfully1 disorderly1 or             
passionately1 as tendeth to dishonour   
them1 and frustrate the desired good    
success4#dhb  #ae4 ,another sin of the  
tongue is1 the reviling or dishonouring 
of superiors2 when children speak       
unreverently and dishonourably to or of 
their parents2 or subjects of their     
governors2 or servants of their masters1
 either to their faces1 or behind their 
backs4 ,they are not afraid to speak    
evil of dignities1 #b ,pet4 ii4 #aj2    
,jude #h4  #af4 ,another is1 the        

imperious contempt of inferiors1        
insulting over them1 provoking and      
discouraging them4 ,eph4 vi4 #d1        
,fathers1 provoke not your children to  
wrath4  #ag4 ,another sin of the tongue 
is1 idle talk and multitude of useless  
words2 a babbling loquacity1 or         
unprofitableness of speech2 when it is  
speech that tendeth to no edification1  
nor any good use for mind1 or body1 or  
affairs4  #ah4 ,another sin is1 foolish 
talk1 or jesting in levity and folly1   
which tendeth to possess the minds of   
the hearers with a disposition of levity
 and folly like the speakers4 ,eph4 v4  
#d1 ,foolish talking and jesting are    
things not convenient4 ,honest mirth is 
lawful2 and that is the best which is   
most sanctified1 as being from a holy   
principle1 and about a holy matter1 or  
to a holy end3 as rejoicing in the ,lord
 always1 ,phil4 iv4 #d4 ,if any be merry
 let him sing psalms1 ,james v4 #ac4    
,but such a light and frothy jesting1 as
 is but the vent of habitual levity by  

idle words1 is not allowable4 ,but      
especially those persons do most        
odiously abuse their tongues and reason1
 who counterfeit idiots or fools1 and   
use their wit to cover their jests with 
a seeming folly1 to make them the more  
ridiculous1 and make it their very      
profession to be the jesters of great   
men4 ,they make a trade of heinous sin4 
#ai4 ,another sin is1 filthy speaking1  
,eph4 v4 #d2 obscene and ribald talk2   
which the apostle calls corrupt or      
rotten communication1 ,eph4 iv4 #bi2    
when wanton1 filthy minds do make       
themselves merry with wanton1 filthy    
speeches4 ,this is the devil's          
preparative to whoredom and all         
abominable uncleanness2 for when the    
tongue is first taught to make a sport  
of such filthy sins1 and the ear to be  
delighted in it1 or be indifferent to   
it1 there remaineth but a small step to 
actual filthiness4  #bj4 ,another sin of
 the tongue is1 cursing2 when men wish  
some mischief causelessly or            

unwarrantably to others4 ,if you speak  
but in passion or jest1 and desire not  
to them in your hearts the hurt which   
you name1 it is nevertheless a sin of   
the tongue1 as it is to speak blasphemy 
or treason in a passion or in jest2 the 
tongue must be ruled as well as the     
heart4 ,but if really you desire the    
hurt which you wish them1 it is so much 
the worse4 ,but it is worst of all1 when
 passionate1 factious men will turn     
their very prayers into cursings1       
calling for fire from heaven1 and       
praying for other men's destruction or  
hurt2 and pretending ,scripture examples
 for it2 as if they might do it         
unwarrantably1 which others have done in
 other cases in a warrantable manner4   
#ba4 ,slandering is another sin of the  
tongue2 when out of malice and ill will1
 men speak evil falsely of others to    
make them odious or do them hurt3 or    
else through uncharitable credulity1 do 
easily believe a false report1 and so   
report it again to others2 or through   

rashness and unruliness of tongue1      
divulge it1 before they try it1 or      
receive either just proof1 or any       
warrantable call to mention it4  #bb4   
,another sin is1 backbiting and venting 
ill reports behind men's backs1 without 
any warrant4 ,be the matter true or     
false1 as long as you either know it not
 to be true1 or if you do1 yet vent it  
to make the person less respected1 or at
 least without a sufficient cause1 it is
 a sin against ,god1 and a wrong to men4
  #bc4 ,another sin is1 rash censuring1 
when you speak that evil of another1    
which you have but an uncharitable      
surmise of2 and take that to be probable
 which is but possible1 or that to be   
certain which is but probable against   
another4#dhc  #bd4 ,another sin is1     
railing1 reviling1 or passionate1       
provoking words1 which tend to the      
diminution of charity1 and the breach of
 peace1 and the stirring up of discord1 
and of a return of railing words from   
others1 contrary to the love1 and       

patience1 and meekness1 and gentleness  
which become saints4  #be4 ,another sin 
is1 cheating1 deceiving1 overreaching   
words2 when men use their tongues to    
defraud their neighbours1 in bargaining 
for their own gain4  #bf4 ,another sin  
of the tongue is1 false witness-bearing1
 and false accusing2 a sin which cries  
to ,god for vengeance1 who is the       
justifier of the innocent4  #bg4        
,another sin of the tongue is1 the      
passing an unrighteous sentence in      
judgment3 when rulers absolve the guilty
 or condemn the just1 and call evil good
 and good evil1 and say to the          
righteous1 ,thou art wicked1 ,prov4     
xxiv4 #bd4  #bh4 ,another sin of the    
tongue is1 flattery2 which is the more  
heinous by how much more hurtful4 ,and  
it is most hurtful1 #a4 ,when it tendeth
 to delude men in the greatest things1  
even the state of their souls4 ,the     
flattery of a preacher that deceiveth   
men as in the name of ,christ1 is of all
 other flattery the most pernicious2 to 

make the unregenerate believe that they 
are regenerate1 and the ungodly to      
believe that they are godly1 and the    
unjustified to believe that they are    
justified1 and the children of ,satan to
 believe that without conversion they   
may be saved2 to make a worldling1 a    
swearer1 a glutton1 a drunkard1 a       
fornicator1 a formal hypocrite1 or a    
hater of holiness1 believe that such as 
he may come to heaven without the       
sanctifying1 renewing work of the ,holy 
,ghost2 this is the most eminent service
 of the devil that the tongue of any man
 can do him1 except it be the very open 
opposers of religion4 ,as the devil     
useth more to flatter men to hell1 than 
to frighten them thither1 so do his     
ministers and instruments4 ,and all     
doctrines of libertinism and looseness1 
which warrant men to do evil and to     
neglect a holy life1 are of the two a   
more dangerous way of flattery1 than    
that which consisteth but in            
misapplication4 ,thus also carnal       

friends do use to flatter a sinner into 
presumption and false hopes1 when they  
see him convinced of his sin and misery1
 and say1 ,trouble not yourself2 ,god is
 merciful1 and you have lived well1 and 
been a good neighbour1 and done nobody  
harm1 and if such as you be not saved1  
,god help a great many4 ,thus when a    
convinced sinner is striving to get out 
of the devil's snares1 the servants of  
,satan rock him asleep again1 by false  
and flattering speeches and deceit4 #b4 
,flattering is pernicious when it       
tendeth to the hurt of many2 as when    
rulers are deceived and perverted by it 
to the destruction of the people and    
themselves4#dhd ,prov4 xxvi4 #bh1 ,a    
lying tongue hateth those that are      
afflicted by it1 and a flattering mouth 
worketh ruin4 ,see #a ,thess4 ii4 #e2   
,ezek4 xii4 #bd2 ,psal4 xii4 #b1 #c4    
#bi4 ,another sin is1 a jeering1        
mocking1 deriding1 or scorning at       
others1 either for their infirmities of 
body or mind1 or for their virtues1 or  

through envy and malice1 or pride1 or a 
custom of deriding1 scornful speech4    
,scorners delight in scorning1 ,prov4 i4
 #bb4 ,see ,psal4 xxii4 #g2 xliv4 #ac2  
lxxix4 #d4 ,especially when sinners     
scorn at the reproofs and counsels of   
the godly1 and cast them all back into  
their faces with contempt2 for he that  
reproveth a scorner getteth himself a   
blot1 ,prov4 ix4 #g1 #h4 ,a scorner     
loveth not one that reproveth1 ,prov4   
xv4 #ab4  #cj4 ,another tongue sin is1  
idolatry or false worship2 the praise of
 idols1 or praying to them1 or making   
songs1 or speeches1 or disputes for     
them2 as also the false worship of the  
true ,god4 ,these among others are the  
sins of the tongue to be avoided4 ,no   
wonder if there be yet more1 for the    
tongue is    1 a world of iniquity1     
,james iii4 #f4  ,direct4 ,,iv4 ,when   
you have thus understood the duties and 
sins of the tongue1 and the greatness of
 them1 the next thing which you must be 
most careful and diligent about is1 that

 you keep all that upon the heart which 
should be upon the tongue1 and keep the 
heart clean from that which the tongue  
must be kept clean from4#dhe ,the       
principal work must be about the heart2 
for out of the abundance of the heart   
the mouth speaketh4 #a4 ,the tongue will
 be no other way effectually governed2  
if the heart be upon the world1 the     
tongue will most commonly be upon the   
world2 you may force it a little against
 your hearts1 but it will be to a very  
unconstant obedience2 when you ever so  
little loose the reins it is gone4 ,if  
the heart be proud1 the tongue will     
speak proudly2 if the heart be lustful1 
or vain1 or malicious1 the words will   
ordinarily be so too4 #b4 ,or if you can
 force the tongue to go against the     
heart1 it is but a hypocritical         
reformation4 ,a vain1 a proud1 a        
worldly1 a wanton1 a malicious or       
ungodly heart will condemn you1 though  
the tongue was forced to speak humbly1  
chastely1 patiently1 or piously4        

,therefore if you would overcome the    
vanity1 or worldliness1 or wantonness1  
or any other corruption of your speech1 
first set yourselves to overcome the    
same corruption in your hearts1 and to  
revive and actuate the contrary graces4 
,and if you would use your tongues to   
the honour of ,god1 and the edification 
of men1 wind up the spring of those holy
 affections which must be as water to   
the mill4 ,it is the use of the tongue  
to express the mind3 and it is the use  
of holy speech to be the expression of a
 holy mind4 ,and do you think to express
 that which you have not8 ,will you make
 a duty of a lie8 ,if you would speak of
 ,christ or heaven with seriousness1 see
 that your hearts are seriously set upon
 ,christ and heaven4 ,when you go into  
any company where you should speak for  
,god1 and for the hearers' good1        
endeavour beforehand to get a deep      
impression on your hearts of those      
attributes or truths of ,god which you  
would express2 and to revive the sense  

of that upon yourselves which you would 
make others sensible of4 ,stir up within
 you the love of ,god1 and the love of  
holiness and truth1 and a love of the   
souls of them you speak to2 and then you
 will be as a conduit which runs as soon
 as the cock is turned1 because it is   
always full of water4  ,direct4 ,v4     
,labour for understanding in the matters
 on which you should discourse4         
,ignorance denieth provision for        
discourse1 or furnisheth you only with  
chaff and vanity1 and maketh you so     
speak as that it were better to say     
nothing4 ,knowledge and wisdom are      
continual storehouses of good and       
profitable talk3 such as the scribe     
instructed to the kingdom of heaven1    
that bringeth out of his treasure things
 new and old1 ,matt4 xiii4 #eb4 ,when a 
man understandeth the matter which he is
 to speak of1 he is furnished to speak  
understandingly of it to others1 and to 
defend it against gainsayers4 ,psal4    
xxxvii4 #cj1 #ca1 ,the mouth of the     

righteous speaketh wisdom1 and his      
tongue talketh of judgment3 the law of  
his ,god is in his heart2 none of his   
steps shall slide4 ,prov4 x4 #ca1 #cb1  
,the mouth of the just bringeth forth   
wisdom2 but the froward tongue shall be 
cut out3 the lips of the righteous know 
what is acceptable2 but the mouth of the
 wicked speaketh frowardness4 ,wise men 
are never unprovided for wise speech2   
but the mouth of fools bewrayeth their  
folly4 ,prov4 xv4 #b1 ,the tongue of the
 wise useth knowledge aright2 but the   
mouth of fools poureth out foolishness4 
,chap4 xiv4 #c1 ,in the mouth of the    
foolish is a rod of pride2 but the lips 
of the wise shall preserve them4 ,chap4 
xviii4 #f1 #g1 ,a fool's lips enter into
 contention1 and his mouth calleth for  
strokes4 ,a fool's mouth is his         
destruction1 and his lips are the snare 
of his soul4 ,but you will say1 ,to tell
 us that we should get wisdom1 is a word
 soon spoken1 but not a thing that is   
easily or quickly done4 ,it is very     

true2 and therefore it is as true1 that 
the tongue is not easily well used and  
governed2 for men cannot express the    
wisdom which they have not1 unless it be
 by rote3 therefore you must take       
,solomon's counsel1 ,prov4 ii4 #a-f1 ,my
 son1 if thou wilt receive my words1 and
 hide my commandments with thee2 so that
 thou incline thine ear to wisdom1 and  
apply thine heart to understanding2 yea1
 if thou criest after knowledge1 and    
liftest up thy voice for understanding2 
if thou seekest her as silver1 and      
searchest for her as for hid treasures2 
then shalt thou understand the fear of  
the ,lord1 and find the knowledge of    
,god3 for the ,lord giveth wisdom1 c4-- 
,direct4 ,,vi4 ,in the mean time learn  
to be silent till you have learned to   
speak4 ,let not your tongues run before 
your wits2 speak not of that which you  
do not well understand1 unless as       
learners1 to receive instruction4       
,rather of the two speak too little than
 too much4#dhf ,those that will needs   

talk of things which they understand    
not1 do use1 either to speak evil of    
them1 7as ,jude #aj17 when they are     
good2 or to speak evil of them1 be they 
good or bad4 ,he that cannot hold his   
tongue well1 cannot speak well4 ,eccles4
 iii4 #i1 ,there is a time to keep      
silence1 and a time to speak4 ,amos v4  
#ac1 ,there is a time so evil1 that the 
prudent should keep silence4 ,at such a 
time ,nihil que proderit quam quiescere1
 et minimum cum aliis loqui et plurimum 
secum1 saith ,seneca3 ,it is then the   
best way to be quiet1 and to say little 
to others1 and much to yourselves4 ,you 
have two ears and one tongue2 hear twice
 and speak once2 we oftener repent of   
speaking than of being silent4 ,few     
words are quickly answered for4 ,to be  
wary and sparing of your speech doth not
 only avoid abundance of contention1    
danger1 and repentance1 but also        
procureth you a reputation of wisdom4   
,plutarch saith well1 that ,pauca       
loquentibus paucis legibus opus est3    

,there needs but few laws for them that 
speak but few words4 ,when one said to  
the cynic1 when he was much silent1 ,if 
thou art a wise man1 thou dost          
foolishly2 if thou be a fool1 thou dost 
wisely4 ,he answered1 ,nemo stultus     
tacere potest1 ,a fool cannot hold his  
tongue2 and he that cannot hold his     
tongue cannot hold his peace4           
,pythagoras's counsel in this agreeth   
with ,christ's1 ,aut sile1 aut affer    
silentio meliora1 ,either be silent1 or 
say something that is better than       
silence4 ,it was a wise answer of him   
that being asked whom covetous landlords
 and whom covetous lawyers hated most2  
did answer to the first1 ,those that eat
 little and sweat much2 7for they       
usually live long1 and so their leases  
are not soon expired27 and to the       
second1 ,those that speak little and    
love much2 for such seldom make any work
 for lawyers4 ,two things are requisite 
in the matter of your speech2 that it be
 somewhat needful to be spoken1 and that

 it be a thing which you understand4    
,till then be silent4  ,direct4 ,,vii4  
,take heed of hasty rashness in your    
speech2 and use deliberation1 especially
 in great or in doubtful things4#dhg    
,think before you speak3 it is better to
 try your words before you speak them   
than after2 a preventing trial is better
 than a repenting trial2 but if both be 
omitted1 ,god will try them to your     
greater cost4 ,i know1 in matters that  
are thoroughly understood1 a wise man   
can speak without any further           
premeditation1 than the immediate       
actuating of the knowledge which he doth
 express2 but when there is any fear of 
misunderstanding1 or a disability to    
speak fitly and safely without          
forethoughts1 there hasty speaking      
without deliberation 7especially in     
weighty things7 must be avoided3 ,prov4 
xxix4 #bj1 ,seest thou a man that is    
hasty in his words8 there is more hope  
of a fool than of him4 ,especially take 
heed in speaking either to ,god in      

prayer1 or in the name of ,god1 or as   
from ,god in preaching or exhortation1  
or about the holy matters of ,god in any
 of thy discourse2 ,eccles4 v4 #a1 ,keep
 thy foot when thou goest to the house  
of ,god1 and be more ready to hear than 
to offer the sacrifice of fools3 for    
they consider not that they do evil3    
that is1 watch thyself in public        
worship1 and be forwarder to learn of   
,god and to obey him1 as sensible of thy
 ignorance and subject to his will1 than
 to offer him thy sacrifice 7as if he   
stood in need of thee7 while thou       
neglectest or rejectest his commands4   
,ver4 #b1 #c1 ,be not rash with thy     
mouth1 and let not thy heart be hasty to
 utter any thing before ,god3 for ,god  
is in heaven1 and thou upon earth3      
therefore let thy words be few4 ,for a  
dream cometh through multitude of       
business1 and a fool's voice is known by
 multitude of words3 that is1 come to   
,god as an obedient learner and a       
receiver1 and not as a giver2 and       

therefore be readier to hear what he    
hath to command thee1 than to pour out  
many words before him1 as if he would   
accept and hear thee for thy babbling4  
,if loquacity and forwardness to talk   
many undigested words be a sign of folly
 among men1 how much more when thou     
speakest to ,god that is in heaven6     
,direct4 ,,viii4 ,keep a holy government
 over all your passions1 7as aforesaid17
 and especially try all those words with
 suspicion which any passion urgeth you 
to vent4 ,for passion is so apt to blind
 the judgment1 that even holy passions  
themselves must be warily managed1 and  
feared1 as you carry fire among straw or
 other combustible matter4 ,as grievous 
words stir up anger1 ,prov4 xv4 #a2 so  
anger causeth grievous words4 ,be not   
hasty in thy spirit to be angry2 for    
anger resteth in the bosom of fools1    
,eccles4 vii4 #i4 ,to govern the tongue 
when you are in any passion1 7either    
love1 or fear1 or grief1 or anger17 is  
like the governing of a ship in storms  

and tempests1 or the managing of a horse
 that is fierce and heated4 ,prov4 xiv4 
#af1 #ag1 ,the fool rageth and is       
confident3 he that is soon angry dealeth
 foolishly4 ,chap4 xxi4 #ai1 ,it is     
better to dwell in the wilderness than  
with a contentious1 angry woman4 ,chap4 
xxix4 #bb1 ,an angry man stirreth up    
strife1 and a furious man aboundeth in  
transgression4 ,there is no ruling the  
tongue if you cannot rule the passions3 
therefore it is good counsel1 chap4     
xxii4 #bd1 ,make no friendship with an  
angry man1 and with a furious man thou  
shalt not go2 lest thou learn his way1  
and get a snare to thy soul4  ,direct4  
,,ix4 ,foresee your opportunities of    
profitable discourse1 and your          
temptations to evil speeches4 ,for we   
are seldom thoroughly prepared for      
sudden1 unexpected accidents4 ,consider 
when you go forth1 what company you are 
like to fall into1 and what good you are
 like to be called to1 or what evil you 
are likest to be tempted to3 especially 

consider the ordinary stated duties and 
temptations of your daily company and   
converse4  ,direct4 ,x4 ,accordingly    
7besides your aforesaid general         
preparations7 be prepared particularly  
for those duties and those temptations3 
carry still about with you some special 
preservatives against those particular  
sins of speech which you are most in    
danger of2 and some special provisions  
and helps to those duties of speech1    
which you may be called to3 as a surgeon
 will carry about with him his          
instruments and salves which he is like 
to have use for1 among the persons that 
he hath to do with2 and as a traveller  
will carry such necessaries still with  
him1 as in his travels he cannot be     
without4 ,if you are to converse with   
angry men1 be still furnished with      
patience and firm resolutions to give   
place to wrath1 ,rom4 xii4 #ai4 ,if you 
are to converse with ignorant1 ungodly  
men1 go furnished with powerful1        
convincing reasons1 to humble them and  

change their minds4 ,if you are to go   
amongst the cavilling or scorning       
enemies of holiness1 go furnished with  
well-digested arguments1 for the defence
 of that which they are likest to       
oppose1 that you may shame and stop the 
mouths of such gainsayers4 ,this must be
 done by the ,sword of the spirit1 which
 is the word of ,god1 ,eph4 vi4 #ag4    
,therefore be well acquainted with the  
,scripture1 and with particular plain   
texts for each particular use3 by them  
the man of ,god is complete1 throughly  
furnished to every good work1 #b ,tim4  
iii4 #ag4  ,direct4 ,,xi4 ,continually  
walk as in the presence of ,god1 and as 
under his government and law1 and as    
those that are passing on to            
judgment4#dhh ,ask yourselves1 whatever 
you say3 #a4 ,whether it be fit for ,god
 to hear8 #b4 ,whether it be agreeable  
to his holy law8 #c4 ,whether it be such
 speech as you would hear of at the day 
of judgment8 ,if it be speech unmeet for
 the hearing of a grave and reverend    

man1 will you speak it before ,god8     
,will you speak wantonly1 or filthily1  
or foolishly1 or maliciously1 when ,god 
forbiddeth it1 and when he is present   
and heareth every word1 and when you    
must certainly give account to him of   
all8  ,direct4 ,,xii4 ,pray every       
morning to ,god for preservation from   
the sins of speech that you are liable  
to that day4 ,commit the custody of your
 tongues to him2 not so as to think     
yourselves discharged of it1 but so as  
to implore and trust his grace4 ,pray as
 ,david1 ,set a watch1 ,o ,lord1 before 
my mouth2 keep the door of my lips2     
incline not my heart to any evil thing3 
and that the words of your mouth and the
 meditations of your heart1 may be      
acceptable to him1 ,psal4 cxli4 #c1 #d2 
xix4 #ad4  ,direct4 ,,xiii4 ,make it    
part of your continual work1 to watch   
your tongues4 ,carelessness and         
negligence will not serve turn in so    
difficult a work of government4 ,james  
telleth you that to tame and rule the   

tongue1 is harder than to tame and rule 
wild beasts1 and birds1 and serpents3   
and as the ruling of a horse by the     
bridle1 and of a ship that is driven by 
fierce winds3 and that the tongue is an 
unruly evil3 and that he that offendeth 
not in word1 is a perfect man1 and able 
also to bridle the whole body1 ,james   
iii4 ,make it therefore your study and  
work1 and watch it continually4         
,direct4 ,,xiv4 ,call your tongues daily
 to account1 and ask yourselves1 what   
evil you have spoken1 and what good you 
have omitted1 every day2 and be humbled 
before ,god1 in the penitent confession 
of the sin which you discover1 and renew
 your resolution for a stricter watch   
for the time to come4 ,if your servant  
be every day faulty1 and never hear of  
it1 he will take it as no fault1 and be 
little careful to amend3 nay1 you will  
remember your very ox of his fault when 
he goeth out of the furrow1 by a prick  
or stroke1 and your horse when he is    
faulty1 by a spur or rod4 ,and do you   

think if you let yourselves1 even your  
tongues1 be faulty every day1 and never 
tell them of it1 or call them to        
account1 that they are ever like to be  
reformed1 and not grow careless and     
accustomed to the sin8 ,your first care 
must be for preventing the sin1 and     
doing the duty2 saying1 as ,david1      
,psal4 xxxix4 #a-c1 ,i said1 ,i will    
take heed to my ways1 that ,i offend not
 with my tongue2 ,i will keep my mouth  
with a bridle while the wicked is before
 me3 ,i was dumb with silence1 ,i held  
my peace4 ,psal4 xxxv4 #bh2 lxxi4 #bd1  
,my tongue shall speak of thy           
righteousness and of thy praise all the 
day long4 ,psal4 cxix4 #agb1 ,my tongue 
shall speak of thy word4 ,psal4 xlv4 #a1
 ,my tongue is as the pen of a ready    
writer4 ,but your next care must be1 to 
repent of the faults which you commit1  
and to judge yourselves for them1 and   
reform3 remembering that there is not a 
word in your tongues1 but is altogether 
known to ,god1 ,psal4 cxxxix4 #d4       

,direct4 ,,xv4 ,make use of a faithful  
monitor or reprover4 ,we are apt1       
through custom and partiality1 to       
overlook the faults of our own speech4  
,a friend is here exceeding useful4     
,desire your friend therefore to watch  
over you in this3 and amend what he     
telleth you of2 and be not so foolish as
 to take part with your fault against   
your friend4           ,tit4 #b4        
,special ,directions against profane    
,swearing1             and using ,god's 
name unreverently and in vain4          
,sidenote3 ,what an oath is4  ,i4 ,to   
swear is an affirming or denying of a   
thing1 with an appeal to some other     
thing or person1 as a witness of the    
truth1 or avenger of the untruth1 who is
 not producible as witness or judge in  
human courts4 ,an affirmation or        
negation is the matter of an oath3 the  
peculiar appellation is the form4 ,it is
 not every appeal or attestation that   
maketh an oath4#dhi ,to appeal to such a
 witness as is credible and may be      

produced in the court1 from a partial1  
incredible witness1 is no oath4 ,to     
appeal from an incompetent judge1 or an 
inferior court1 to a competent judge1 or
 higher court1 is no swearing4 ,to say1 
,i take the king for my witness1 or ,i  
appeal to the king1 is not to swear by  
the king2 but to say1 ,i take ,god to   
witness1 or ,i appeal to ,god as the    
judge of the truth of what ,i say1 is to
 swear by ,god4 ,but to appeal to ,god  
as a righteous ,judge1 against the      
injustice or cruelty of men1 without    
relation to his attesting or judging any
 affirmation or negation of our own1 is 
no swearing by him1 because there       
wanteth the matter of an oath4 ,an oath 
is an appeal to some supernatural or    
higher and more terrible power1 than    
that of the court or person we swear to1
 to make our testimony the more         
credible1 when other evidences of       
certainty or credibility are wanting4   
,so that a legal testimony or appeal are
 not swearing4  ,sidenote3 ,what is a   

lawful oath4  ,swearing is either just  
and lawful1 or sinful and abusive4 ,to a
 just and lawful oath it is necessary1  
#a4 ,that it be ,god alone ultimately   
that we swear by2 because no witness and
 avenging judge above human courts can  
be appealed to but ,god3 and therefore  
to swear by any creature properly and in
 the sense that ,god is sworn by1 is to 
idolize it1 and to ascribe to it the    
properties of ,god4#dij 7,of which more 
anon47 #b4 ,it is necessary to a just   
oath1 that the matter be true as it is  
assertory or negative2 and also if it be
 promissory1 that the matter be1 #a4    
,honest and lawful1 #b4 and possible4   
,and where any one of these is wanting1 
it is unlawful4 #c4 ,it is needful that 
there be an honest end2 for the end is a
 principal ingredient in all moral good 
and evil4 #d4 ,it is needful that it be 
done upon a sufficient call and honest  
motives1 and not unnecessarily or       
without just reason4 #e4 ,and the manner
 and circumstances must be lawful4  ,an 

oath is an equivocal word1 taken        
sometimes for that which is formally so1
 as before described2 and sometimes for 
that which is but the matter and        
expressive form without any real intent 
of swearing4 ,or1 an oath is taken      
either for the whole human act          
completely1 containing the words        
signifying and the purpose signified2 or
 else for the outward sign or words     
alone4 7,as the word prayer signifieth  
sometimes the bare form of words1 and   
sometimes the words and desire signified
 by them4 ,and as the word sacrament is 
sometimes taken for the external signs  
only1 and sometimes for the signs with  
the mutual covenanting and actions      
signified47 ,here it may be             
questioned1--  ,quest4 ,whether it be   
swearing or not1 which is frequently    
used by ignorant1 careless people1 who  
use the words or form of an oath1 in    
mere custom1 not knowing what an oath   
is1 nor having any thought or purpose of
 appealing to ,god1 or to the creature  

by which they swear4 ,the reason of the 
doubt is1 because it seemeth to be but  
the matter or external part of an oath2 
and it is the form that specifieth and  
denominateth4 ,he that should ignorantly
 speak the words of an oath in ,latin or
 ,greek1 while he understandeth not the 
language and intendeth no such thing1   
doth not swear4  ,sidenote3 ,how far the
 intent of the swearer 7as of the       
baptizer or baptized to baptism7 is     
necessary to the being of an oath4      
,answ4 #a4 ,in the full and properest   
sense of the word1 it is before ,god no 
oath if there be no intent of confirming
 your speech by an appeal to ,god1 or to
 that which you swear by4 ,as a         
ludicrous washing and using the words of
 baptism1 is no true baptism1 no more   
than a corpse is a man4 7,and thus it is
 true which the papists say1 that the   
intention of the baptizer is necessary  
to the being of baptism2 that is1 it is 
necessary to the being of sacramental   
administration to the baptizer himself1 

before ,god1 that he really intend to   
baptize2 and it is necessary to the     
being of baptism before ,god in the     
person baptized1 that he himself if at  
age1 or those that have power to        
dedicate him to ,god if he be an infant1
 do really intend it2 and it is         
necessary to the being of the external  
ordinance in foro ecclesi1 before the   
church1 that both the baptizer and      
baptized do profess or seem to intend   
it47 #b4 ,but if you use such words as  
are the ordinary form of an oath in a   
language which you understand1 so as the
 hearers may justly suppose you to      
understand it1 it is an oath1 coram     
hominibus1 before men1 and in the latter
 narrower sense of the word4 ,and it    
shall be obligatory and pleadable       
against you in any court of justice by  
those you swear to2 yea1 and ,god       
himself doth take you thereby to be     
obliged thus to men3 and if it be a     
profane1 causeless swearing1 men must   
call it an oath2 for they see not the   

heart2 even as they must take him to be 
baptized that professeth to intend it2  
and in foro humano1 it is so indeed3 and
 ,god himself will account you a sinner1
 even one that useth the external form  
of an oath1 and that which before men is
 an oath1 to the wrong of his name and  
honour1 and to the scandal of others4   
,and it will not excuse you that you    
knew not that it was an oath1 or that   
you knew not the nature of an oath1 or  
that you rashly used it1 not considering
 that it was an oath2 for you were bound
 to have known and to have considered2  
you should have done it1 and might have 
done it if you would4 ,but if they were 
words which you could not know to have  
been the form or expressions of an oath1
 but the hearers might perceive that you
 meant no such thing1 but something     
else1 then you are excusable1 if you had
 just cause to use them4  ,sidenote3    
,how far swearing by creatures is a sin4
  ,,ii4 ,as to the case of swearing by  
creatures1 how far it is sinful2 it is  

just like the case of worshipping       
images1 or by images4 ,he that          
worshippeth an image or any creature as 
,god1 and ultimately terminateth his    
worship in it1 doth commit direct and   
full idolatry2#dia which is so much the 
greater sin1 by how much the baser the  
thing is which he idolizeth4 ,but if he 
make the image or creature but his      
medium of that worship which should be  
immediately offered to ,god1 in whom it 
is ultimately terminated1 then it is not
 gross idolatry1 but it is false and    
forbidden worship of the true ,god4 ,but
 if the creature be made but the medium 
of that worship which ,god would have   
offered him by a medium1 then it is     
lawful so to use or worship it 7as to   
honour and admire ,god as appearing in  
his works2 to give that worship or      
honour to our parents and rulers as his 
officers1 which is ultimately terminated
 in ,god74 ,just so is it in the case of
 swearing2 for swearing is a part of the
 worship of ,god4 ,he that sweareth by  

any creature as a god1 or as the avenger
 of those that by falsehood elude the   
judgment of man1 doth commit idolatry in
 it2#dib as ,julian did when he swore by
 the sun 7which he praised by his       
orations and worshipped as ,god74 ,but  
he that only sweareth so by a creature1 
as to intend ,god ultimately as the     
witness and avenger1 but yet so as that 
the creature only is named1 or so named 
as hath an appearance of idolatry1 or   
tendeth to entice the mind from ,god1 or
 scandalously to obscure his honour1 or 
in any other forbidden way1 doth swear  
by the true ,god intentionally1 but in a
 sinful manner4 ,but he that directly   
sweareth by ,god1 7upon a just call17   
and by the creature 7or nameth the      
creature rather7 but in a just1 and     
clear1 and inoffensive subordination to 
,god1 is excusable4 ,so we use to lay   
our hands on the ,bible and thus to     
swear1 ,so help me ,god1 and the        
contents of this book4 ,thus on great   
occasions many good men in their        

writings to clear themselves from some  
calumny have said1 ,i call ,god1 and    
angels1 and men to witness4 ,many in    
naming creatures intend rather a curse  
than a swearing by the creature3 as1 ,if
 it be not so1 let ,god destroy me by   
this fire1 or this water1 c4  ,quest4   
,is it lawful to lay hands on the book  
and kiss it in swearing as is done in   
,england8  ,resp4 ,to take an oath as   
imposed in ,england with laying the hand
 on the ,bible and kissing it1 is not   
unlawful4  ,proved #a4 ,that which is   
not forbidden by ,god is lawful 7before 
,god74 ,but so to take an oath is not   
forbidden by ,god----,therefore1 c4 ,the
 minor will be sufficiently proved by   
disproving all the pretences of a       
prohibition4 ,the major needeth no      
proof4  #b4 ,if it be forbidden it is   
either1 #a4 ,as an act in worship not   
commanded1 and so will-worship4 #b4 ,or 
as a significant ceremony in worship not
 commanded4 #c4 ,or as an uncommanded   
significant ceremony1 which hath in     

itself some forbidden matter or manner4 
,but it is not forbidden in any of these
 respects2 therefore not at all4  ,i4   
,not as an act not commanded in worship2
 for a quatenus ad omne valet           
consequentia1 then all acts in worship  
not commanded would be unlawful1 which  
is false3 for1 #a4 ,the acts used in    
swearing1 ,gen4 xxiv4 #b2 xiv4 #bb2     
,apoc4 x4 #e1 were not commanded and yet
 lawful2 of which more anon4 #b4 ,god   
hath not commanded what tune to sing a  
psalm in1 what division to make of the  
,bible into chapters and verses1 whether
 to use a written or a printed ,bible1  
what words1 what method1 what particular
 text to choose1 what translation to    
use1 with many such like4  ,,ii4 ,not as
 a significant ceremony not commanded2  
for then all such should be forbidden1  
which is not true4 ,for1 #a4 ,abraham's 
swearing by lifting up the hand1 7and so
 the angels1 ,apoc4 x47 and ,abraham's  
servant by putting his hand under the   
thigh1 were significant ceremonies4 ,and

 he that will say they were commanded   
must prove it4 ,the contrary may well by
 us be supposed1 #a4 ,because no such   
law is notified in ,scripture1 and here 
non apparere and non esse are equal1    
because of the perfection of ,god's     
laws4 #b4 ,because it is mentioned1 as  
,parus and other commentators note1 as  
some accustomed rite1 and so dependeth  
not on any particular precept to        
,abraham alone as a prophet4 #c4        
,because it is not one but several sorts
 of swearing rites that are mentioned1  
lifting up the hand1 and putting it     
under the thigh4  #b4 ,almost all       
christians take some uncommanded        
significant ceremony in swearing to be  
lawful4 ,the ceremony mentioned by      
,parus1 ibid4 as used in the            
,palatinate1 is such1 of lifting up     
three fingers1 ,hodie nos juramus1      
digitis tribus dextr sublatis1          
invocantes vindicem ,s4 ,trinitatem4    
,the ,english annotations tell you that 
the customs of countries are very       

various in this point1 yet most agree in
 adding some outward attestation of     
action or gesture to words in taking of 
an oath1 to make it better remembered   
and more regarded1 than bare words of   
affirmation1 promise1 or imprecation4   
,and ,josephus 7cited by ,grotius7 tells
 us it was then the custom among the    
,jews to swear by this ceremony of      
putting the hand under the thigh        
7whether in token of subjection1 or     
because it was the place of the sword1  
the instrument of revenge1 as ,grotius  
and others1 or in expectation of the    
promised seed1 as the fathers thought74 
,and the case of ,joseph's adjuration   
shows it4 ,vid4 ,perer4 in ,gen4 xiv4   
and xxiv4  #c4 ,an action of another    
part of the body is no more forbidden to
 express the mind by1 than of the       
tongue4 ,god never said1 you shall no   
way express your minds in things sacred 
or civil1 but by the tongue4 ,a change  
of the countenance may express it2 a    
frown1 or a pleasant look4 7,index animi

 vultus47 ,paul did lift up the hand to 
the ,jews when he would speak for       
himself2 ,christ made as if he would    
have gone further1 ,luke xxiv4 ,words   
are not natural signs1 but invented and 
arbitrary in particulars1 though the    
power of speaking words so invented and 
learned be natural4 ,if it be lawful to 
use significant words1 not commanded in 
worship1 it is lawful to use significant
 actions 7under due regulation74        
,therefore all the ancient churches1    
without one contradictor that ever ,i   
read of1 did use many such4 ,though     
,augustine1 ,ep4 ad ,januar4 sadly      
complaineth that then they were grown to
 an oppressive number2 yet he never     
speaketh against the thing itself4 ,to  
stand up at the creed is a significant  
expression of consent1 which not only   
all the churches else1 but the old      
non-conformists never scrupled1 nor do  
the present as far as ,i can learn3     
whether to sit1 stand1 or kneel1 at     
singing psalms1 is left at liberty4 ,to 

put off the hat is a significant        
ceremony or act in worship1 not         
commanded in itself1 nor used of old for
 the same signification as now4 ,and    
where the covering of the head doth     
signify reverence1 it is better than to 
be bare4 ,in one country custom maketh  
standing up1 in another sitting and     
hanging down the head1 in another       
kneeling1 in another prostration1 to be 
the sign of reverence1 which accordingly
 may be used in ,god's service4 ,when   
covenants between ,god and the people   
are renewed1 consent may lawfully be    
expressed either by standing up or by   
holding up the hand1 7by which suffrages
 in things sacred were used to be       
given17 or by subscribing1 or by voice4 
,for ,god hath commanded us the         
expressing of consent1 reverence1 c41   
but left the word1 gesture1 or          
expressing sign to liberty4 ,he that    
affirmeth that ,god hath left no other  
signification of our minds in sacred    
things to our liberty1 but tied us to   

words alone1 must prove what he saith   
7which he must do against ,scripture1   
against nature1 and against all the     
judgment and custom of all ,christ's    
churches and of the world74  ,,iii4 ,if 
laying the hand on the book and kissing 
it be unlawful for any special matter or
 manner forbidden more than other       
significant acts1 it is for some of the 
reasons named by you3 which now ,i will 
answer4  ,i4 ,object4 ,it savoureth of  
the ,romish superstition4 ,answ4 ,i4    
,not at all2 prove that if you can4 #b4 
,superstition is the feigning of things 
to be pleasing or displeasing to ,god   
which are not1 and using or disusing    
them accordingly2 whatever be the       
etymology of the word1 ,superstitum     
cultus1 or supra statutum1 c4 it is     
certain that the common use of it among 
heathens 7as ,plutarch at large7 and    
christians was1 for an erroneous1 undue 
fear of ,god1 thinking this or that was 
displeasing or pleasing to him1 to be   
done or to be avoided1 which was not so1

 but was the conceit of a frightened1   
mistaking mind4 ,therefore to say that  
,god is displeased with this            
signification of the mind1 when it is   
not so1 nor can be proved1 is           
superstition4 ,and this is not the      
solitary instance of ,satan's           
introducing superstition under pretence 
of avoiding superstition4 #c4 ,the sense
 of the law is to be judged of by the   
law1 and by the notorious doctrine and  
profession of the law-makers and of the 
land2 which here renounceth the         
superstitious use of it4 ,but ,i confess
 ,i was more afraid that the papists had
 too much derogated from the ,scripture1
 than given too much to it4 ,and they   
profess that they swear not by a        
creature4 ,vid4 ,perer4 ubi sup4 in     
,gen4 xxiv4 #b4  ,object4 ,but ,parus1  
c4 in ,gen4 xxiv4 #b1 saith1 ,non absque
 superstitione fit cum super crucifixum 
aut codicem ,evangelii digitis impositis
 juratur1 ut fit in ,papatu4 ,answ4 #a4 
,but that same act which in ,papatu is  

superstitious because of superstitious  
conceits and ends1 is not so in all     
others that have none such4 #b4 ,it is  
no new thing to be quick in accusing our
 adversaries3 but ,parus addeth not a   
syllable of proof2 and if he had1 it    
must have been such as touched not us1  
or else invalid4  ,object4 ,some good   
men have scrupled it4 ,answ4 #a4 ,ten   
thousand to one such have not scrupled  
it4 #b4 ,they are not our gods nor law4 
#c4 ,the quakers and the old anabaptists
 7and they say ,origen7 scrupled1 yea1  
condemned all swearing1 or all imposed  
oaths4 ,and if we avoid all as sin which
 some good men have scrupled1 we shall  
make superstition a great part of our   
religion3 and when on the same grounds  
we have but practised all as duty1 which
 some good men have taken for duty1 we  
shall quite out-go the papists4 ,he that
 readeth ,beda1 ,boniface1 and abundance
 such pious writers1 will soon see1 that
 godly or fanatical religious persons1  
dreams1 visions1 strict opinions1       

confident assertions1 and credulous     
believing one another1 with the hope of 
improving such things against pagans and
 ,jews1 for christianity1 brought in    
almost all the legends and superstitions
 of the papists4  ,,ii4 ,object4 ,our   
common-law commissions1 that give       
authority to examine persons1 direct it 
to be done supra sacramenta sua per     
sancta ,dei evangelia fideliter         
prstanda3 and in the form of            
administrations in ecclesiastical courts
 the words are1 ,ad sancta ,dei         
evangelia rite et legitime jurati3      
whether these forms do not infer that in
 their first use1 7at least17 persons   
either swore by the evangelists or      
offended in that mode of swearing2 and  
our common-law calls it a corporal oath1
 from touching the book4  ,answ4 #a4 ,to
 know the sense of our present law it is
 not necessary that we know the sense of
 the first users of the form4 ,for the  
law is not now the king's law that first
 made it1 7he hath no law that hath no  

government17 but the king's law that now
 reigneth1 and beareth his sense4 #b4   
,to justify our obedience to a law1 it  
is not necessary that we prove every    
phrase in that law to be fitly          
expressed4 #c4 ,but examine it well1 and
 try whether it be not also fit and     
laudable4  #a4 ,there are three things  
conjoined in the oaths in question3 #a4 
,a testimony assertory1 or a promise4   
#b4 ,an oath4 #c4 ,an imprecation4 ,the 
assertory testimony here is the first   
thing intended2 and the oath and        
imprecation are but as a means to make  
that testimony or promise valid4 #b4    
,the published doctrine of ,england1 in 
the thirty-nine articles1 the book of   
ordination1 c4 is1 that the holy        
,scriptures contain all things necessary
 to salvation1 as being ,god's law or   
rule of our faith and life4 ,all our    
duty to ,god is there commanded2 all the
 promises on which we hope are there    
contained2 all the punishments which the
 perjured or any sinner must feel and   

should fear1 are there threatened4      
,therefore1 #c4 ,the laying on the hand 
and kissing the book1 is an action      
directly related to the imprecation1 and
 not to the oath1 but only by           
consequence1 as the imprecation is      
subservient to the oath1 as the oath is 
to the assertion4 ,so that this is the  
plain paraphrase of the whole3 ,i do    
believe that ,god the ,ruler of all the 
world1 is the ,judge of secrets which   
are above man's judgment1 the ,searcher 
of hearts1 and the hater and avenger of 
perjury1 according to this his holy word
 by which he governeth us2 and to this  
,god ,i appeal as to the truth of this  
my testimony1 consenting myself1 to lose
 all the benefit of his promises to be  
just1 and to bear all the punishment    
here threatened to the perjured1 if ,i  
lie4  ,and what could be said more      
fitly1 #a4 ,to own the protestant       
doctrine that the ,scripture is ,god's  
perfect word2 that the evil to be       
feared1 and the good to be hoped for1 is

 all there contained1 and is all the    
fulfilling of that word8 #b4 ,and to put
 the word in its due subordination to   
,god8 ,and our ordinary form of swearing
 showeth this1 ,so help you ,god1 and   
the contents of this book4 ,whether you 
will call this swearing upon or by the  
gospel1 or call it a corporal oath1 or a
 spiritual oath1 is only de nomine1 and 
is nothing to the matter thus truly     
described4 ,sacramentum signifieth the  
oath itself1 and ,ad sancta evangelia is
 a fit phrase3 or if super sacramenta   
signify the two sacraments of the       
gospel1 it can mean no more than1 ,as   
one that by the reception of the        
sacrament1 doth profess to believe this 
gospel to be true1 ,i do renounce the   
benefits of it1 if ,i lie2 and in this  
sense it hath been some men's custom to 
receive the sacrament when they would   
solemnly swear4  ,,iii4 ,object4 ,some  
seem to object against kissing the book1
 as having the greater appearance of    
giving too much to it1 or putting some  

adoration on it2 and because this       
ceremony of kissing is held to be of    
later date than laying on the hand4     
,answ4 ,the ceremony signifieth that ,i 
love and approve the gospel1 and place  
the hope of my salvation in it4 ,and the
 public doctrine of the kingdom before  
cited1 showeth us a full exposition what
 we ascribe to it4 ,but as some         
scrupulous brethren in ,scotland gratify
 the papists by rejecting the oath of   
supremacy1 which is the most thorny     
hedge against them1 and this while they 
cry out against popery2 so others would 
gratify the papists1 by suggesting that 
we give too much to the ,bible1 and     
adore it2 when the very sum of          
,england's protestantism1 is their just 
ascribing to the holy ,scriptures its   
sufficiency as to all things necessary  
to salvation4 ,thus ,satan undoeth still
 by overdoing4  ,,iv4 ,object4 ,laying  
on the hand1 and kissing the book1 seem 
of the same nature with the cross in    
baptism1 and other significant          

ceremonies2 and an oath is part of the  
worship of ,god2 therefore not to be    
taken1 with these ceremonies1 or else   
will seem to justify the other4  ,answ4 
#a4 ,significant words1 gestures1 or    
actions are not therefore evil1 because 
they are significant 7unless brutishness
 be a virtue72 nor because any call them
 by the name of ceremonies 7else that   
name might be put on any thing by an    
enemy to deprive us of our liberty74    
,therefore ,i can judge of no ceremony  
by that general name alone1 till it be  
named itself in specie4 #b4 ,of the     
cross in baptism1 see my ,disputations  
of ,church ,government1 of ,ceremonies1 
written long ago4 ,there are these      
notorious differences in the case3 #a4  
,the cross is an image used in ,god's   
worship2 though not a permanent1 yet a  
transient image1 and used as an image of
 the cross of ,christ1 though but in    
water or oil4 ,and ,god hath more       
specially forbidden images used in his  
worship1 than he hath done a professing 

significant word1 gesture1 or action1   
which is no image1 nor used as such4 #b4
 ,the cross seemeth to be a third       
sacrament of the covenant of grace1     
while it is used as a symbol of         
christianity1 and a dedicating sign 7as 
the canon calleth it7 by which1 before  
the church1 there is made a solemn      
self-obligation1 as sacramentally1 to   
renounce the devil1 the world1 and the  
flesh1 and manfully to fight under      
,christ's banner1 as his faithful       
servants and soldiers1 to our life's    
end2 implying our trust and hope in     
,christ crucified for the benefits of   
his death4 ,so that if it be not a      
complete third sacrament1 it hath so    
much of that which is proper to a       
sacrament1 7like the sacramentum        
militare1 whence the name came into the 
church17 that for my part1 ,i dare not  
use it1 though ,i presume not to censure
 those that do1 nor to condemn all other
 uses of the cross1 which the ancients  
abounded in1 as sudden1 particular1     

professing signs1 much below this solemn
 covenanting use4 ,and as ,i think the  
king would not take it well1 when he    
hath made the star the badge of the     
knights of the garter1 if any subject   
will presume to make another symbolum   
ordinis1 though yet many a significant  
gesture or act may be used without      
offence2 so ,i fear ,christ would not   
take it well of me if ,i presume to make
 or use another symbol or tessera of    
christianity1 especially with so much of
 a covenanting sacramental nature4 ,but 
what is this to things or gestures      
significant of no such kind8 ,you see   
then the difference of these cases4     
,but if you were able to prove the cross
 as harmless as the swearing ceremony1  
,i would be for the cross1 and not      
against the laying the hand on the book1
 and kissing it4 ,for1 #a4 ,i am not of 
their mind that form their judgment of  
other particulars to suit with their    
preconceived opinions of things of the  
same rank or quality2 nor make the      

interest of my former conceptions to be 
the measure of my after judging4 #b4    
,nor do ,i think it so great an honour  
to be strict in my opinions1 as         
dishonour to be superstitious1 and to   
add to ,god's law1 by saying that he    
forbiddeth what he doth not1 or to be   
affectedly singular in denying lawful   
things1 with a touch not1 taste not1    
handle not1 c4 ,nor do ,i esteem him to 
be the wisest1 best1 or holiest person1 
who is narrowest or strictest in his    
opinions1 but who is rightest2 nor him  
that maketh most things to be sins1 but 
him that committeth least sin1 which is 
such indeed2 nor him that maketh most   
laws to himself and others1 but him that
 best obeyeth ,god's laws4  ,quest4 #a4 
,may one that scrupleth thus swearing   
himself1 yet1 commissioned1 give an oath
 thus to another that scrupleth it not8 
,answ4 #a4 ,if the thing be1 as is      
proved1 lawful1 his scruple will not    
make him innocent in neglecting the duty
 of his place4 #b4 ,if the substance of 

the oath were lawful1 and only the mode 
or ceremony were sinful1 as suspected1  
then1 7#a47 ,if the commissioner must   
himself particularly command that mode1 
it were unlawful for him to do it4 7#b47
 ,but if he only command1 and give the  
oath as an oath1 leaving the mode1      
without his approbation or command1 to  
the taker and the law1 he may so give   
the oath3 and thus christians in all    
ages have taken it for lawful to make   
covenants even with infidels and        
idolaters1 and to take a ,turk's oath by
 ,mahomet1 when it is only the oath that
 we demand1 and the mode is his own1    
which we had rather be without1 and give
 no approbation of4 ,and if a king may  
thus demand an infidel's or idolater's  
oath1 7as ,god himself doth men's duty1 
when he knoweth that they will sin in   
doing it17 much more may one do so1 in  
case of a doubtful ceremony1 which he is
 neither the author nor approver of4    
,but ,i think this in question1 is      
lawful1 fit1 and laudable4  ,sidenote3  

,how ,god's name is taken in vain4      
,,iii4 ,as to the case of taking ,god's 
name in vain1 which for brevity ,i join 
with swearing1 it is done1 #a4 ,either  
in the grossest and most heinous sort2  
#b4 ,or in a lower sort4 #a4 ,the       
grossest sort of taking ,god's name in  
vain1 is by perjury2 or calling him in  
for witness to a lie4 ,for among the    
,jews1 vanity and a lie1 were words     
frequently taken in the same            
signification4 #b4 ,but the lower sort  
of taking ,god's name in vain1 is when  
it is used lightly1 unreverently1       
contemptuously1 jestingly1 or without   
just cause2 and in these also there is  
profaneness and a very great sin1 which 
is aggravated according to the degree of
 the contempt or profanation4#dic ,it is
 a great sin unreverently in common talk
 to make a by-word of saying1 ,o ,lord1 
or ,o ,god1 or ,o ,jesus1 or ,god help  
us1 or ,lord have mercy on us1 or ,god  
send this or that1 or any way to take   
,god's name in vain2 but to use it in   

jeers and scorns at religion1 or make   
play-books or stage-plays with such     
profane contemptuous jeers1 is one of   
the greatest villanies that man's tongue
 can be guilty of against his ,maker4   
7,of which anon47  ,,iv4 ,direct4 ,i4   
,for the avoiding of all this           
profaneness in swearing and taking the  
name of ,god in vain1 the first         
direction must be this general one1 to  
use all the directions given in chap4 i4
 for a wicked man's attaining true      
conversion2 and withal to observe how   
great an evidence this sin is of a      
graceless1 ungodly1 miserable soul4 ,for
 it is supposed to be an ordinary or    
frequent sin1 and therefore to have no  
effectual principle in the heart which  
is against it2 and therefore to have the
 principal room in the will2 and        
therefore to be unrepented of 7as to any
 saving1 renewing repentance73 if thou  
hadst any true grace1 it would teach    
thee to fear and honour ,god more3 to   
make light of ,god is inconsistent with 

godliness1 if it be in a predominant    
degree2 for they are directly contrary4 
,direct4 ,,ii4 ,get thy heart sensible  
of the intrinsic evil of thy sin4 ,it   
would never be so easily and familiarly 
committed by thee1 if thou didst not    
think it small4 ,that thou mayst know   
it1 consider of these following         
aggravations4#did  #a4 ,consider who    
that ,god is whom thou abusest4#die ,is 
he not the great and terrible ,majesty1 
that made the world1 and upholdeth it1  
and ordereth it by his will8 the        
,governor and ,judge of all the earth1  
infinitely excelling the sun in glory8 a
 ,god most holy1 and in holiness to be  
mentioned8 ,and wilt thou make a by-word
 of his dreadful name8 ,wilt thou       
profanely swear by this holy name8 and  
use the name of thy ,god as thou wouldst
 scarce use the name of thy father or   
thy king8 ,wilt thou unreverently and   
contemptuously toss it like a foot-ball8
 ,dost thou know no more difference     
between ,god and man8 ,know ,god1 and   

thou wilt sooner tremble at his name1   
than thus unreverently abuse it4  #b4   
,consider who thou art that thus        
venturest to profane the holy name of   
,god4 ,art thou not his creature and his
 subject1 bound to honour him8 ,art thou
 not a worm1 unable to resist him8 ,can 
he not tread thee into hell1 or ruin    
thee1 and be avenged on thee with a word
 or less8 ,he need to say no more1 but  
,thus ,i will have it1 to execute his   
vengeance on the greatest of his        
enemies3 if he will it1 it will be done4
 ,and art thou then a person fit to     
despise this ,god1 and abuse his name8  
,is it not a wonder of condescension in 
him1 that he will give leave to such    
worms as we to pray to him1 and to      
praise and worship him1 and that he will
 accept it at our hands8 and yet canst  
thou venture thus to slight him and     
despise him8 ,i have oft heard the same 
impious tongue reproach the prayers of  
the godly1 as if they were too bold and 
familiar with ,god1 and pleading against

 long or often praying1 because man must
 not be so bold with ,god1 and          
persuading others that ,god accepts it  
not1 which yet itself was bold          
familiarly to swear by his name1 and use
 it lightly and in common talk4 ,and    
indeed ,god's servants must take heed of
 rude and unreverent boldness even in   
prayer4 ,how much more then is the      
boldness of thy profaning ,god's holy   
name to be condemned8 ,must they take   
heed how they use it in prayer and      
praise1 and darest thou abuse it by     
oaths1 and curses1 and vain speech8  #c4
 ,dost thou not sometimes pray by that  
name which thou profanely swearest by8  
,if not1 thou seemest utterly to        
renounce ,god1 and art a miserable      
wretch indeed2 but if thou do1 what a   
hypocrite dost thou show thyself to be  
in all thy prayers1 that takest on thee 
to reverence that name of ,god1 which   
thou canst toss unreverently1 and swear 
and curse by when thou art off thy      
knees4 ,it is part of ,bishop ,hall's   

character of the hypocrite1 that he     
boweth to the name of ,jesus1 and       
sweareth by the name of ,god1 and       
prayeth to ,god at church1 whom he      
forgets or sweareth by the rest of the  
week4 ,doth not thy conscience gripe    
thee for this hypocrisy1 when in thy    
prayers thou thinkest of this abuse of  
,god8  #d4 ,think1 man1 what use thou   
wilt have for that holy name in thy     
distress1 which thou now abusest4 ,when 
sickness and death come1 then thou wilt 
cry1 ,lord1 ,lord6 then the name of ,god
 will be called on more reverently4 ,and
 darest thou now make a foot-ball of it8
 ,dost thou not fear lest it should be  
then thy terror1 to remember on thy     
death-bed1 when thou art calling upon   
,god1 ,oh this is the name that ,i was  
wont to swear by1 or to take in vain8   
#e4 ,remember that millions of glorious 
angels are magnifying that great and    
holy name1 which thou art profaning and 
taking in vain4 ,and dost thou not      
wonder that they do not some of them    

become the executioners of the vengeance
 of ,god against thee8 and that the     
earth doth not open and swallow thee up8
 ,shall a worm on earth be tossing that 
holy name1 or swearing by it profanely1 
which a world of glorious angels are    
magnifying8  #f4 ,consider that thou art
 more impious than they that profane    
things hallowed and consecrated to ,god4
 ,was ,belshazzar punished with the loss
 of kingdom and life1 for carousing in  
the vessels of the sanctuary8 ,wouldst  
thou think him to be profane that should
 make a stable of the church1 and should
 feed his swine with the communion cup8 
,and dost thou not know that the name of
 ,god himself hath a higher degree of   
holiness1 than any place or utensils of 
his worship have8 and therefore that it 
is a greater profaneness to abuse his   
name1 than to abuse any of these8 ,doth 
not thy tongue then condemn thee of     
hypocrisy1 when thou wouldst exclaim    
against any that should thus profane the
 church1 or font1 or communion cup1 or  

table1 and yet thyself dost ordinarily  
profane the very holy name of ,god1 and 
use it as a common name8  #g4 ,consider 
how unworthily thou requitest ,god1 for 
giving thee thy tongue and speech4 ,he  
gave thee this noble faculty to honour  
him by2 and is this thy thanks1 to use  
it to dishonour him1 by swearing and    
taking his name in vain8  #h4 ,thy      
infectious breath corrupteth others4 ,it
 tendeth to bring ,god into common      
contempt among his own creatures1 when  
they hear his name contemptuously spoken
 of4  #i4 ,thou forgettest how tender   
and jealous ,god hath showed himself to 
be1 of the honour of his holy name2 and 
what terrible threatenings he hath      
denounced against the profaners of it1  
and what judgments he hath executed on  
them4#dif ,lev4 xix4 #ab1 ,ye shall not 
swear by my name falsely3 neither shalt 
thou profane the name of thy ,god3 ,i am
 the ,lord4 ,so ,lev4 xviii4 #ba4 ,and  
of the priests it is said1 ,lev4 xxi4   
#f1 ,they shall be holy unto their ,god1

 and not profane the name of their ,god4
 ,so ,lev4 xxii4 #b1 #ca1 #cb1          
,therefore shall ye keep my             
commandments1 and do them3 ,i am the    
,lord3 neither shall ye profane my holy 
name1 but ,i will be hallowed among the 
children of ,israel3 ,i am the ,lord    
which hallow you4 ,deut4 xxviii4 #eh1   
#ei1 ,if thou wilt not observe to do all
 the words of this law that are written 
in this book1 that thou mayst fear this 
glorious and fearful name1 ,,the ,,lord 
,,thy ,,god1 then the ,lord will make   
thy plagues wonderful1 and the plagues  
of thy seed2 great plagues and of long  
continuance2 and sore sicknesses and of 
long continuance4 ,worshipping ,god and 
trusting in him is called1 a walking in 
his name1 and calling upon his name4    
,see ,mic4 iv4 #e2 ,psal4 xcix4 #f4 ,the
 place of his public worship is called1 
,the place where he putteth or recordeth
 his name1 ,exod4 xx4 #bd2 ,deut4 xii4  
#e1 #aa1 #ba4 ,isa4 xxix4 #bc1 ,they    
shall sanctify my name1 and sanctify the

 ,holy ,one of ,jacob1 and shall fear   
the ,god of ,israel4 ,isa4 xlviii4 #aa1 
,for how should my name be polluted8 and
 ,i will not give my glory to another4  
,god telleth ,moses1 and ,moses telleth 
,aaron when his sons were slain1 ,i will
 be sanctified in them that come nigh   
unto me1 and before all the people ,i   
will be glorified1 ,lev4 x4 #c4 ,so     
,lev4 xxiv4 #aj1 #ad1 a man that in     
striving with another blasphemed and    
cursed1 was stoned to death4 ,and in the
 third commandment1 it is terrible      
enough that ,god saith1 ,the ,lord will 
not hold him guiltless that taketh his  
name in vain4  #aj4 ,dost thou not use  
to say the ,lord's prayer1 and therein1 
,hallowed be thy name1 ,matt4 vi4 #i4   
,luke xi4 #b3 and wilt thou profane that
 name which thou prayest may be         
hallowed8 ,is it hallowing it1 to swear 
by it1 and use it unreverently and      
vainly in thy common talk8 ,or will ,god
 endure such hypocrisy as this1 or      
regard such hypocritical prayers8  #aa4 

,thy customary swearing is an           
uncharitable accusation of the hearers1 
as if they were so incredulous1 that    
they would not believe a man without an 
oath1 and so profane1 that they delight 
in the profanation of the name of ,god2 
which is the grief of every honest      
hearer4  #ab4 ,thou accusest thyself as 
a person suspected of lying1 and not to 
be believed2 for among honest men a word
 is credible without an oath4 ,therefore
 if thou were but taken for an honest   
man1 thy bare word would be believed4   
,and by swearing1 thou tellest all that 
hear thee1 that thou supposest thyself  
to be taken for a person whose word is  
not to be believed4 ,and what need hast 
thou to tell this so openly to others if
 it be so8  #ac4 ,and by swearing thou  
declarest the suspicion to be true1 and 
that indeed thou art not to be believed3
 so far art thou from making thy sayings
 more credible by it4 ,for he that hath 
so little conscience and fear of ,god1  
as to swear profanely1 can hardly be    

thought a person that makes any         
conscience of a lie4 ,for it is the same
 ,god that is offended by the one as by 
the other4 ,a swearer warranteth you to 
suspect him for a liar4  #ad4 ,both     
swearing and taking ,god's name in vain1
 are the greater sins1 because you have 
no stronger a temptation to them4       
,commonly they bring no honour1 but     
shame3 they bring no sensual pleasure to
 the senses1 as gluttony1 and           
drunkenness1 and uncleanness do2 and    
usually they are committed without any  
profit to entice men to them4 ,you get  
not the worth of a penny by your sin2 so
 that it is hard to find what draweth   
you to it1 or why you do it1 unless it  
be to show ,god that you fear him not1  
and unless you intend to bid defiance to
 him1 and do that which you think will  
offend him1 in mere despite4 ,so that   
one would think a very little grace     
might serve to cure such a fruitless    
sin3 and therefore it is a sign of      
gracelessness4  #ae4 ,how terribly dost 

thou draw ,god's vengeance upon thyself6
 ,cursing thyself is a begging for      
vengeance3 profane swearing is a        
profane1 contemptuous appeal to the     
judgment of ,god4 ,and darest thou1 even
 in thy sins1 appeal to the judgment of 
,god8 ,dost thou fear it no more8 ,to   
this judgment then thou shalt go6 ,but  
thou will quickly have enough of it1 and
 find what it was for stubble to appeal 
to the consuming fire1 ,heb4 xii4 #bi4  
,direct4 ,,iii4 ,remember ,god's        
presence1 and keep his fear upon thy    
heart1 and remember his judgment to     
which thou art hastening1 and keep a    
tender conscience1 and a watch upon thy 
tongue1 and then thou wilt easily escape
 such a sin as this4 ,darest thou abuse 
,god's name before his face8  ,direct4  
,,iv4 ,write over thy doors or bed1     
where thou mayst oft read it1 the third 
commandment1 or some of those terrible  
passages of holy ,scripture3 ,matt4 v4  
#cd-cg1 ,i say unto you1 ,swear not at  
all2 neither by heaven1--nor by the     

earth1--nor by thy head1--but let thy   
communication be1 ,yea1 yea2 ,nay1 nay2 
for whatsoever is more than these1      
cometh of evil4 ,james v4 #ab1 ,above   
all things1 my brethren1 swear not1     
neither by the heavens1 neither by the  
earth1 nor any other oath2 but let your 
yea be yea1 and your nay1 nay2 lest ye  
fall into condemnation 7or hypocrisy1 as
 ,dr4 ,hammond thinks it should be      
read74 ,zech4 v4 #c1 ,every one that    
sweareth shall be cut off4 ,jer4 xxiii4 
#aj1 ,because of swearing the land      
mourneth4 ,hos4 iv4 #b4 ,think well on  
such texts as these4  ,direct4 ,v4 ,love
 ,god1 and honour him as ,god1 and thou 
canst not thus despise and abuse his    
name4 ,thou wilt reverence and honour   
the name of that person that thou       
lovest1 and reverencest1 and honourest4 
,it is atheism and want of love to ,god1
 that makes thee so profane his name4   
,direct4 ,,vi4 ,punish thyself after    
every such crime with such a voluntary  
mulct or penalty as may help to quicken 

thy observation and remembrance4 ,if    
none execute the law upon thee1 7which  
is twelve pence an oath17 lay more on   
thyself1 and give it to the poor4       
,though you are not bound to do justice 
on yourselves1 you may medicinally help 
to cure yourselves1 by that which hath a
 rational aptitude thereto4             
,tit4 #c4 ,special ,directions against  
,lying and                              
,dissembling4  ,sidenote3 ,what truth   
is4  ,that you may know what lying is1  
we must first know what truth is1 and   
what is the use of speech4 ,truth is    
considerable1 #a4 ,as it is in the      
things known and spoken of4 #b4 ,as it  
is in the conception or knowledge of the
 mind4 #c4 ,as it is in the expressions 
of the tongue4 #a4 ,truth in the things 
known is nothing but their reality2 that
 indeed they are that which their names 
import1 or the mind apprehendeth them to
 be3 this is that which is called both  
physical and metaphysical truth4#dig #b4
 ,truth in the conception or knowledge  

of the mind1 is nothing else but the    
agreement or conformity of the knowledge
 to the thing known2 to conceive of it  
truly1 is to conceive of it as it is2   
mistake or error is contrary to this    
truth4 #c4 ,truth as it is in the       
expressions is indeed a twofold         
relation4 7#a47 ,the primary relation is
 of our words or writings to the matter 
expressed4 ,and so truth of speech is   
nothing but the agreeableness of our    
words to the things expressed2 when we  
speak of them as they are4 7#b47 ,the   
secondary relation of our words is to   
the mind of the speaker2 for the natural
 use of the tongue is to express the    
mind as well as the matter3 and thus    
truth of speech is nothing but the      
agreeableness of our words to our       
thoughts or judgments4 ,truth as it is  
the agreement of thoughts or words to   
the matter1 may be called logical truth4
 ,and this is but the common matter of  
moral or ethical truth1 which may be    
found partly in a clock1 or watch1 or   

weathercock1 or a seaman's chart4 ,the  
agreement of our words to our minds1 is 
the more proper or special matter of    
moral truth2 the form of it as a moral  
virtue is its agreement to the law of   
the ,god of truth4 ,and as the terminus 
entereth the definition of relations1 so
 our words have respect to the mind of  
the hearer or reader1 as their proper   
terminus2 their use being to acquaint   
him1 #a4 ,with the matter expressed2 #b4
 ,with our minds concerning it4         
,therefore it is necessary to the       
logical truth of speech1 that it have an
 aptitude rightly to inform the hearer2 
and to the ethical truth1 that it be    
intended by the speaker really to inform
 him1 and not to deceive him4           
7,supposing that it is another that we  
speak to47  ,you see then that to a     
moral truth all these things are        
necessary3 #a4 ,that it be an agreement 
of the words with the matter expressed  
7as far as we are obliged to know the   
matter74 #b4 ,that it be an agreement of

 the words with the speaker's mind or   
judgment4 #c4 ,that the expressions have
 an aptitude to inform the hearer of    
both the former truths4 #d4 ,that we    
really intend them to inform him of the 
truth1 so far as we speak it4 #e4 ,that 
it be agreeable to the law of ,god2     
which is the rule of duty1 and          
discoverer of sin4  ,in some speeches   
the truth of our words as agreeing to   
the matter and to the mind is all one1  
viz4 when our own conception or judgment
 of a thing is all that we assert4 ,as  
when we say1 ,i think1 or ,i believe1 or
 ,i judge that such a thing is so4 ,here
 it is no whit necessary to the truth of
 my words1 that the thing be so as ,i   
think it to be1 7for ,i affirm it not to
 be so17 but that indeed ,i think as ,i 
say ,i think4 ,but that our words and   
minds agree1 is always and inseparably  
necessary to all moral truth4           
,sidenote3 ,how far we are bound to     
speak the truth4  ,we are not bound to  
make known all that is true1 7for then  

no man must keep a secret17 much less to
 every man that asketh us4 ,therefore we
 are not bound to endeavour the cure of 
every man's error or ignorance in every 
matter2 for we are not bound to talk at 
all to every man4 ,and if ,i be not     
bound to make known the truth at all1 or
 my mind at all1 ,i am not bound to make
 known all the truth1 or all that is in 
my mind2 no1 not to all those to whom ,i
 am bound to make known part of both4   
,if ,i find a man in an ignorance or    
error which ,i am not bound to cure1    
7nay1 possibly it were my sin to cure   
it2 as to open the secrets of the king's
 counsels or armies to his enemies1 c47 
,i may and must so fit my speech to that
 man1 even about those matters1 as not  
to make him know what he should not know
 either of the matter or of my mind2 ,i 
may either be silent1 or speak darkly1  
or speak words which he understandeth   
not1 7through his own imperfection17 or 
which ,i know his weakness will         
misunderstand2 but ,i must speak no     

falsehood to him4 ,also there is a great
 difference between speaking so as not  
to cure the ignorance or error of the   
hearer1 which ,i found him in1 and so   
speaking as to lead him into some new   
error2 ,i may do the former in many     
cases1 in which ,i may not do the       
latter4 ,and there is great difference  
between speaking such words1 as in the  
common use of men are apt to inform the 
hearers of the truth1 though ,i may     
know1 that through some weakness of     
their own they will misunderstand them1 
and be deceived by them2 and the        
speaking of words which in common use of
 men1 have another signification than   
that which ,i use them to4 ,by the      
former way1 the hearer sometimes is the 
deceiver of himself1 and not the        
speaker1 when the speaker is not bound  
to reveal any more to him2 but by the   
latter way the speaker is the deceiver4 
,also there is great difference to be   
made between my speaking to one to whom 
it is my duty to reveal the truth1 and  

my speaking to a man to whom ,i am not  
bound to reveal it2 yea1 from whom my   
duty to ,god1 and my king or country1   
bind me to conceal it4 ,by these grounds
 and distinctions you may know what a   
lie is1 and may resolve the ordinary    
doubts that are used to be raised about 
our speaking truth or falsehood4 ,as1   
,quest4 ,i4 ,am ,i bound to speak the   
truth to every one that asketh me8      
,answ4 ,you are not bound to speak at   
all in every case to every one that     
asketh you2 and he that is silent1      
speaketh not the truth4  ,quest4 ,,ii4  
,am ,i bound to speak the truth to every
 one that ,i answer to8 ,answ4 ,your    
answer may sometimes be such as         
signifieth but a denying to answer1 or  
to reveal what is demanded of you4      
,quest4 ,,iii4 ,am ,i bound to speak all
 the truth1 whenever ,i speak part of   
it8 ,answ4 ,no3 it is ,god's word that  
must tell you when1 and how much you    
must reveal to others#dih and if you go 
as far as ,god alloweth you1 it         

followeth not1 that therefore you must  
go further4 ,a soldier taken by the     
enemy may tell the truth when he is     
asked in things that will do no harm to 
his king and country2 but he must       
conceal the rest1 which would advantage 
the enemy against them4  ,quest4 ,,iv4  
,is it always a sin to speak a logical  
falsehood2 that is1 to speak            
disagreeably to the thing which ,i speak
 of8 ,answ4 ,not always3 for you may    
sometimes believe an untruth without    
sin4 ,for you are to believe things     
according to their evidence and         
appearance4 ,therefore if the deceit be 
unavoidably caused by a false appearance
 or evidence1 without any fault of      
yours1 it is not then your fault to be  
mistaken4 ,but then your expressions    
must signify no more certainty than you 
have1 nor any more confidence than the  
evidence will warrant4 ,when you say1   
such a thing is so2 the meaning must be 
but1 ,i am persuaded it is so2 for if   
you say1 ,i am certain it is so1 when   

you are not certain1 you offend4        
,quest4 ,v4 ,is it always a sin to speak
 falsely or disagreeably to the matter1 
when ,i know it to be false8 that is1   
,is it always a sin to speak contrary to
 my judgment or mind8 ,answ4 ,yes3 for  
,god hath forbidden it1 and that upon   
great and weighty reasons1 as you shall 
hear anon4  ,quest4 ,,vi4 ,is it a sin  
when ,i speak not a known untruth1 nor  
contrary to my opinion1 nor with a      
purpose to deceive8 ,answ4 ,yes3 it is  
oft a sin when there is none of this4   
,for if it be your duty to know what you
 say1 and to deliberate before you      
speak1 and your duty to be acquainted   
with the truth or falsehood which you   
are ignorant of1 and your duty to take  
heed that you deceive not another       
negligently1 and yet you neglect all    
these duties1 and by a culpable         
ignorance and negligence deceive both   
yourselves and others1 then this is a   
sin1 as well as if you knowingly        
deceived them4  ,quest4 ,,vii4 ,but     

though it be a sin1 it remaineth        
doubtful whether it be a lie4 ,answ4    
,this is but lis de nomine1 a           
controversy about the name and not the  
thing4 ,as long as we are agreed that it
 is a sin against ,god1 and to be       
avoided1 whether you call it a lie1 or  
by another name1 is no great matter4    
,but ,i think it is to be called a lie3 
though ,i know that most definers follow
 ,cicero1 and say that a lie is a       
falsehood spoken with a purpose to      
deceive2 yet ,i think1 that where the   
will is culpably neglective of not      
deceiving1 an untruth so negligently    
uttered deserveth the name of a lie4    
,quest4 ,,viii4 ,must my words1 to free 
them from falsehood1 be always true in  
the proper1 literal sense8 ,answ4 ,no4  
,augustine's determination in this case 
is clear truth1 ,quod figurate dicitur  
non est mendacium1 7i4 e4 eo nomine74   
,to speak ironically1 metonymically1    
metaphorically1 c4 is not therefore to  
lie4 ,for the truth of words lying in   

that aptitude to express the thing and  
mind1 which is suited to the intellect  
of the hearers1 they are true words that
 thus express them1 whether properly or 
figuratively2 but if the words be used  
figuratively1 contrary to the hearers1  
and the common sense of them1 with a    
purpose to deceive1 then they are a lie1
 notwithstanding you pretend a figure to
 verify them4  ,quest4 ,,ix4 ,must my   
words be used by me in the common sense1
 or in the hearer's sense8 ,answ4 ,no   
doubt but so far as you intend to inform
 the hearer1 you are to speak to him in 
his own sense4 ,if he have a peculiar   
sense of some word1 differing from the  
common sense1 and this be known to you1 
you must speak in his peculiar sense4   
,but if it be in a case that you are    
bound to conceal from him1 the question 
is much harder4 ,some think it an       
untruth and sinful to speak to him in   
words which you know he will use to his 
own deceit4 ,others think that you are  
not bound to fit yourselves to his      

infirmity1 and speak in his dialect     
contrary to common sense2 and that it is
 not your fault that he misunderstandeth
 you1 though you foresee it1 where it   
will not profit him to understand you1  
nor yourselves are obliged to make him  
understand you1 but the contrary3 the   
next will open this4  ,quest4 ,x4 ,is it
 lawful by speech to deceive another1   
yea1 and to intend it1 supposing it be  
by truth8 ,answ4 ,it is not a sin in all
 cases1 to contribute towards another   
man's error or mistake4#dii ,for1 #a4   
,there are many cases in which it is no 
sin in him to mistake1 nor any hurt to  
him3 therefore to contribute to that    
which is neither sin nor hurt1 is of    
itself no sin3 yea1 there are some cases
 in which an error 7though not as such7 
may be a duty2 as1 to think charitably  
and well of a hypocrite1 as long as he  
seemeth to be sincere4 ,here if by      
charitable reports ,i contribute to his 
mistake1 it seemeth to be but my duty4  
,for as he is bound to believe1 so ,i am

 bound to report the best while it is   
probable4 #b4 ,there are many cases in  
which a man's ignorance or mistake may  
be his very great benefit2 his life or  
estate may lie upon it2 and ,i may know 
that if he understood such or such a    
thing1 he would make use of it to his   
ruin4 #c4 ,there are many cases in which
 a man's innocent error is necessary to 
the safety of others1 or of the         
commonwealth4 #d4 ,it is lawful in such 
cases to deceive such men by actions2 as
 an enemy by military stratagems1 or a  
traitor by signs which he will mistake4 
,and words of truth which we foreknow he
 will mistake1 not by our fault1 but by 
his own1 do seem to be less questionable
 than actions which have a proper       
tendency to deceive4 #e4 ,god himself   
hath written and spoken those words     
which he foreknew that wicked men would 
mistake and deceive themselves by2 and  
he hath done those works1 and giveth    
those mercies1 which he knoweth they    
will turn to a snare against themselves4

 ,and his dominion or prerogative cannot
 here be pleaded to excuse it1 if it    
were unholy4 ,and in this sense 7as to  
permitting and occasioning7 it is said1 
,ezek4 xiv4 #i1 ,and if the prophet be  
deceived1 ,i the ,lord have deceived    
that prophet4 ,yet must we not think    
with ,plato1 that it is lawful to lie to
 an enemy to deceive him4 ,for1 #a4 ,all
 deceit that is against charity or      
justice is sinful4 #b4 ,and all deceit  
that is performed by a lie4 ,as         
,augustine saith1 ,there are some lies  
which are spoken for another's safety or
 commodity1 not in malice1 but in       
benignity1 as the midwives to           
,pharaoh4--,these lies are not commended
 in themselves1 but in the deceit 7or   
charity7 of them4 ,they that thus lie   
will deserve 7that is1 be in the way7 to
 be at last delivered from all lying4   
,there is also a lying in jest1 which   
deceiveth not2 because he that is spoken
 to1 knoweth it to be spoken in jest4   
,and these two sorts are not faultless2 

but the fault is not great4 ,a perfect  
man must not lie to save his life4--,but
 it is lawful to silence the truth1     
though not speak falsely4 ,in ,psal4 and
 in ,enchirid4 he saith1 ,mihi non      
absurdum1 c4 ,it seemeth not absurd to  
me that every lie is a sin2 but it is a 
great matter or difference1 with what   
mind and in what matters a man lieth4   
,some think a physician may lie to      
entice his patient to take a medicine to
 save his life3 he may lawfully deceive 
him by hiding a medicine1 and by true   
speeches and dark1 which he thinketh    
will be misunderstood2 but not by       
falsehood4  ,quest4 ,,xi4 ,wherein lieth
 the proper vice of lying8 ,is it in    
deceiving8 or in speaking falsely8 or in
 speaking contrary to the thoughts8     
,answ4 ,it is the aggravation of a lie1 
that it be an injurious deceit4 ,but the
 malignity of the sin doth not consist  
in the mere deceit of another man's     
intellect3 for1 as is said1 it may be a 
great benefit to many men to be         

deceived3 a patient's life may be saved 
by it1 when his physician findeth it    
necessary to his taking a medicine1     
which without deceit he will not take4  
,and so children and weak-headed people 
must be used4 ,now such a charitable    
deceit1 as such1 can be no sin4         
,therefore the common nature of a lie   
consisteth not1 only1 in the purpose of 
deceiving1 but in the speaking falsely1 
contrary to the mind3 else it would     
follow1 either that all deceit is sin1  
or that all lying or false speaking is  
lawful1 where the deceit of another is  
charitable or lawful3 which are neither 
of them to be granted4 ,yet it is not   
every untruth that is a lie4 ,some      
schoolmen distinguish between mentiri   
7as being contra mentem ire7 and        
mendacium dicere2 as if to tell a lie   
were not always to lie1 because not     
contrary to the mind4 ,but then by      
mendacium they mean no more than falsum4
  ,sidenote3 ,what a lie is4  ,sidenote3
 ,how sin is voluntary4  ,i conclude    

then1 that a lie is the voluntary       
asserting of a falsehood4 ,and the more 
it tendeth to the injury of another1 the
 more it is aggravated2 but it is one   
thing to be injurious1 and another thing
 to be a lie4 ,when ,i name a falsehood1
 ,i mean that which is apt to deceive   
the hearer4 ,so that it is necessary to 
the being of a lie1 that it be          
deceitful1 though the purpose of        
deceiving be found only in the more     
explicit sort of lies2 for falsum       
dicitur a fallendo1 it were not false1  
if it were not deceitful1 or apt to     
deceive4 ,for an unapt or figurative    
expression which hath a right sense as  
used by the speaker and hearer1 is no   
falsehood4 ,in one language a double    
negative affirmeth2 and in another a    
double negative is a more vehement kind 
of denial2 and yet neither is to be     
called by the others an untruth4 ,by    
asserting1 ,i mean any expression that  
maketh the falsehood our own1 as        
distinct from an historical narration2  

for it is not lying to repeat a lie1 as 
only telling what another said4 ,by     
voluntary1 ,i mean not only that which  
is done knowingly1 upon actual will and 
deliberate choice1 or consent2 but also 
that which is done ex culpa voluntatis1 
by the fault of the will1 and is to be  
imputed to the will4#ejj ,for it is of  
great necessity to observe this about   
every sin1 that whereas we truly say1   
that all sin is voluntary1 and no       
further sin than voluntary2 yet by      
voluntary1 here1 is not meant only that 
which is actually willed2 but all that  
the will is guilty of4 ,for it is true  
that ,austin saith1 ,ream linguam non   
facit nisi rea mens1 ,the tongue is not 
made guilty1 but by a guilty mind4 ,but 
then it must be known1 that the mind or 
will is guilty of forbidden omissions as
 well as actions3 and so it is a lie or 
voluntary untruth1 when the mind and    
will do not restrain the tongue from it 
when they ought4 ,as1 #a4 ,when a man   
erreth or is ignorant through wilful    

sloth or negligence1 and so speaketh    
falsely when he thinks it true2 this is 
a culpable falsehood1 and so a lie2     
because he might have avoided it and did
 not3 and this is the case of most false
 teachers and heretics4 ,so1 also1 if a 
man will through passion1 custom1 or    
carelessness1 let his tongue run before 
his wits1 and speak falsely for want of 
considering or heeding what he saith1   
this is a culpable untruth1 and a lie1  
and it is voluntary2 because the will   
should have prevented it and did not2   
though yet there was no purpose to      
deceive4  ,you see then that there are  
two degrees of lying4 #a4 ,the grossest 
is the speaking of a known falsehood1   
with a purpose to deceive4 #b4 ,the     
other is the speaking falsely through   
culpable ignorance1 error1 or           
inconsiderateness4  ,direct4 ,i4 ,be    
well informed of the evil of the sin of 
lying2 for the common cause of it is1   
that men think that there is no great   
harm in it1 unless some one be greatly  

wronged by it3 but it is not forbidden  
by ,god only because it wrongeth others1
 but it hath all this evil in it4  #a4  
,lying is the perverting of man's noble 
faculties1 and turning them clean       
contrary to their natural use4 ,god gave
 man a tongue to express his mind1 and  
reveal the truth2 and lying doth        
monstrously turn it to the hindering of 
the mind and truth1 yea1 to the venting 
of the contrary to both4 ,and as it is  
the evil of drunkenness to be a         
voluntary madness or corruption of so   
noble a faculty as reason1 so it is the 
fault of lying1 to be corrupting1       
perverting1 and deforming both of the   
mind and tongue2 and by confusion1 a    
destroying of ,god's work and creature  
as to its proper use4#eja  #b4 ,lying is
 the enemy and destroyer of truth3 and  
truth is a thing divine1 of unspeakable 
excellency and use4 ,it is ,god's       
instrument by which he maketh men wise1 
and good1 and happy4 ,therefore if he   
should not make strict laws for the     

preservation of so excellent a thing as 
truth1 he should not secure the         
happiness of the world4 ,as to the      
securing of men's lives it is not enough
 to make a law that you shall not kill  
men without just cause 7though that be  
all that the law intendeth to attain72  
for then every man being left to judge1 
would think there were just cause       
whenever his passion or interest told   
him so2 but the law is1 ,you shall not  
kill at all without the judgment of the 
magistrate3 so1 if the law against lying
 did intend no more than the securing   
men from the injuries of error and      
deceit1 yet would it not have been a    
sufficient means1 to have said only1    
,you shall not injure men by lying2 for 
then men would have judged of the injury
 by their own interests and passions2   
but much more is it needful to have a   
stricter law1 when truth itself is the  
thing that ,god intendeth to secure1 as 
well as the interest of men4 ,in the    
eyes of christians1 and heathens1 and   

all mankind that have not unmanned      
themselves1 there appeareth a singular  
beauty and excellency in truth4         
,aristotle could say1 that the nature of
 man is made for truth4 ,cicero could   
say1 that ,quod verum1 simplex1         
sincerumque est1 id natur hominis       
accommodatissimum est3 ,verity and      
virtue were ever taken as the           
inseparable perfections of man4         
,pythagoras could say1 that to love     
truth and do good1 were the two things  
that made man likest to ,god1 and       
therefore were his two most excellent   
gifts4 ,plato could say1 that truth was 
the best rhetoric and the sweetest      
oration4 ,epictetus could say1 that     
truth is a thing immortal1 eternal1 of  
all things most precious2 better than   
friendship1 as being less obnoxious to  
blind affections4 ,jamblichus could say1
 that as light naturally and constantly 
accompanieth the sun1 so truth          
accompanieth ,god and all that follow   
him4 ,epaminondas is praised for that he

 would not lie1 no not in jest4         
,pomponius ,atticus was so great a hater
 of a lie1 that all his friends were    
desirous to trust him with their        
business1 and use him as their          
counsellor4 ,he knoweth not what use    
man's understanding or his tongue were  
made for1 that knoweth not the          
excellency of truth4#ejb ,let a ,pilate 
only ask as a stranger1 ,what is truth8 
,john xviii4 #ch1 as ,pharaoh asked1    
,who is the ,lord8 ,for this end ,christ
 himself came into the world1 to bear   
witness to the truth1 and every one that
 is of the truth will hear him1 ,john   
xviii4 #cg4 ,he is the truth1 ,john xiv4
 #f1 and full of grace and truth1 ,john 
i4 #ad4 ,grace and truth came by him1   
,john i4 #ag4 ,his ,spirit is given to  
guide his servants into the truth1 ,john
 xvi4 #ac1 and to sanctify them by the  
truth1 ,john xvii4 #ai1 that knowing the
 truth1 it might make them free1 ,john  
viii4 #cb4 ,the fruit of the ,spirit is 
in all truth1 ,eph4 v4 #i4 ,his         

ministers can do nothing against the    
truth1 but for the truth1 #b ,cor4 xiii4
 #h4 ,truth is the girdle that must gird
 our loins1 ,eph4 vi4 #ad4 ,the church  
is the pillar and ground of truth1 #a   
,tim4 iii4 #ae4 ,the faithful are they  
that believe and know the truth1 #a     
,tim4 iv4 #c4 ,speaking the truth in    
love1 is the way of the churches' growth
 and edification1 ,eph4 iv4 #ae4        
,repentance is given men1 to the        
acknowledging of the truth1 that they   
may escape out of the power of the      
devil1 #b ,tim4 ii4 #be1 #bf4 ,the      
dullards are they that are never able to
 come to the knowledge of the truth1 #b 
,tim4 iii4 #g4 ,they are men of perverse
 minds that resist the truth1 #b ,tim4  
iii4 #h4 ,they that receive not the     
truth in the love of it cannot be saved1
 #b ,thess4 ii4 #aj4 ,all they are      
damned that believe not the truth1 #b   
,thess4 ii4 #ab1 #ac4 ,you see what     
truth is in the judgment of ,god and all
 the sober world4 ,therefore a lie1 that

 is contrary to truth as darkness to    
light1 must be equally odious as truth  
is amiable3 no wonder therefore if it be
 absolutely forbidden of ,god4  #c4 ,you
 may the easier perceive this by        
considering1 that other faults of the   
tongue1 as idle talk1 swearing1 and such
 like1 are forbidden1 not only because  
they are a hurt to others1 but for the  
intrinsical evil in the thing itself3   
great reason therefore that it should be
 so in this4  #d4 ,lying is a vice which
 maketh us most unlike to ,god4 ,for he 
is called the ,god of truth1 ,psal4     
xxxi4 #e2 ,deut4 xxxii4 #d4 ,all his    
ways are mercy and truth1 ,psal4 xxv4   
#aj4 ,his judgment is according to      
truth1 ,rom4 ii4 #b4 ,it is impossible  
for ,god to lie1 ,heb4 vi4 #ah2 ,tit4 i4
 #b4 ,his word is the word of truth1    
,psal4 cxix4 #dc2 ,col4 i4 #e2 #b ,tim4 
ii4 #ae2 ,jam4 i4 #ae2 #b ,cor4 vi4 #g4 
,and who shall dwell in his tabernacle1 
but those that speak the truth in their 
hearts1 ,psal4 xv4 #b4ejc ,the          

disconformity of the soul to ,god1 then1
 being its greatest deformity1 in things
 wherein it is made to be conformed to  
him1 it may hence appear that lying is  
an odious sin4 ,and this may the        
easilier appear1 if you consider1 what a
 case the world were in if ,god could   
lie1 and were not of undoubted truth3 we
 should then be sure of nothing2 and    
therefore could have no sure information
 by his word1 no sure direction and     
guidance by his precepts1 and no sure   
consolation in any of his promises4     
,therefore that which maketh us so      
unlike to the true ,god1 must needs be  
odious4  #e4 ,lying is the image or work
 of the devil1 and liars are his        
children in a special sort3 for ,christ 
telleth us that he abode not in the     
truth1 for there is no truth in him2    
when he speaketh a lie he speaketh of   
his own2 for he is a liar1 and the      
father of it1 ,john viii4 #dd4 ,the     
proud1 the malicious1 and the liars1 are
 in a special sort the children of the  

devil2 for these three are in ,scripture
 in a special manner made the devil's   
sins4#ejd ,therefore sure there is an   
intrinsical evil and odiousness in a    
lie4 ,it was ,satan that filled the     
hearts of ,ananias and ,sapphira to lie 
to the ,holy ,ghost1 ,acts v4 #c4 ,to   
change the truth of ,god into a lie1 and
 to make ,god a liar1 are therefore the 
most odious sins1 ,rom4 i4 #be2 #a ,john
 v4 #aj2 because it is a feigning him to
 be like the devil3 and should we make  
ourselves like him then by the same     
vice8 ,if you love not the devil's sin  
and image1 love not a lie4  #f4 ,lying  
destroyeth human converse1 and bringeth 
most pernicious confusion into the      
affairs of mankind4 ,if truth be        
excluded1 men cannot buy and sell1 and  
trade1 and live together4 ,it would be  
sufficient to destroy their rational    
converse if they had no tongues2 but    
much more to have false tongues3 silence
 openeth not the mind at all2 lying     
openeth it not when it pretendeth to    

open it1 and falsely representeth it to 
be what it is not4 ,and therefore though
 you say1 that your lies do no such     
hurt2 yet seeing this is the nature and 
tendency of lying as such1 it is just   
and merciful in the righteous ,god1 to  
banish all lying by the strictest       
laws3#eje as the whole nature of        
serpents is so far at enmity with the   
nature of man1 that we hate and kill    
them though they never did hurt us1     
because it is in their nature to hurt   
us2 so ,god hath justly and mercifully  
condemned all lying1 because its nature 
tendeth to the desolation and confusion 
of the world2 and if any indulgence were
 given to it1 all iniquity and injustice
 would presently like an inundation     
overwhelm us all4  #g4 ,lying tendeth   
directly to perjury itself4 ,it is the  
same ,god that forbiddeth them both3 and
 when once the heart is hardened in the 
one1 it is but a step further to the    
other4 ,cicero could observe1 that he   
that is used to lie1 will easily be     

perjured4 ,a seared conscience that     
tolerateth one1 will easily be brought  
to bear the other4  #h4 ,there is a     
partiality in the liar that condemneth  
himself1 and the sin in another1 which  
in himself he justifieth2 for there is  
no man that would have another lie to   
him4 ,as ,austin saith1 ,i have known   
many that would deceive1 but never any  
that would be deceived4#ejf ,if it be   
good1 why should not all others lie to  
thee8 ,if it be bad1 why wilt thou lie  
to others8 ,is not thy tongue under the 
same law as theirs8 ,dost thou like it  
in thy children and in thy servants8 ,if
 not1 it should seem much worse to thee 
in thyself1 as thou art most concerned  
in thy own actions4  #i4 ,judge what    
lying is by thy own desire and          
expectation to be believed4 ,wouldst    
thou not have men believe thee1 whether 
thou speak truth or not8 ,i know thou   
wouldst2 for the liar loseth his end if 
he be known to lie1 and be not believed4
 ,and is it a reasonable desire or      

expectation in thee to have men to      
believe a lie8 ,if thou wouldst be      
believed1 speak that which is to be     
believed4  #aj4 ,lying maketh thee to be
 always incredible1 and so to be useless
 or dangerous to others2 for he that    
will lie doth leave men uncertain       
whether ever he speak truth1 unless     
there be better evidence of it than his 
credibility4 ,as ,aristotle saith1 ,a   
liar gets this by lying1 that nobody    
will believe him when he speaks the     
truth4 ,how shall ,i know that he       
speaketh truth to-day who lied          
yesterday8 unless open repentance       
recover his credibility4 ,truth will    
defend itself1 and credit him that      
owneth it at last2 but falsehood is     
indefensible1 and will shame its        
patrons4 ,saith ,petrarch excellently1  
,as truth is immortal1 so a fiction and 
lie endureth not long3 dissembled       
matters are quickly opened2 as the hair 
that is combed and set with great       
diligence is ruffled with a little blast

 of wind2 and the paint that is laid on 
the face with a deal of labour1 is      
washed off with a little sweat3 the     
craftiest lie cannot stand before the   
truth2 but is transparent to him that   
nearly looketh into it2 every thing that
 is covered is soon uncovered3 shadows  
pass away2 and the native colour of     
things remaineth3 it is a great labour  
to keep hidden long4 ,no man can live   
long under water2 he must needs come    
forth1 and show the face which he       
concealed4#ejg ,at the furthest ,god at 
the day of judgment will lay open all4  
,direct4 ,,ii4 ,if you would avoid      
lying1 take heed of guilt4#ejh ,unclean 
bodies need a cover2 and are most       
ashamed to be seen4 ,faultiness causeth 
lying2 and lying increaseth the fault4  
,when men have done that which they are 
afraid or ashamed to make known1 they   
think there is a necessity of using     
their art to keep it secret4 ,but wit   
and craft are no good substitute for    
honesty2 such patches make the rent much

 worse4 ,but because the corrupted heart
 of man will be thus working and flying 
to deceitful shifts1 prevent the cause  
and occasion of your lying4 ,commit not 
the fault that needs a lie4 ,avoiding it
 is much better than hiding it1 if you  
were sure to keep it never so close4 ,as
 indeed you are not2 for commonly truth 
will come to light4 ,it is the best way 
in the world to avoid lying1 to be      
innocent2 and do nothing which doth fear
 the light3 truth and honesty do not    
blush1 nor desire to be hid4 ,children  
and servants are much addicted to this  
crime3 when their folly1 or wantonness1 
or appetites1 or slothfulness1 or       
carelessness hath made them faulty1 they
 presently study a lie to hide it with2 
which is to go to the devil to entreat  
him to defend or cover his own works4   
,but wise1 and obedient1 and careful1   
and diligent1 and conscionable children 
and servants1 have need of no such      
miserable shifts4  ,direct4 ,,iii4 ,fear
 ,god more than man1 if you would not be

 liars4#eji ,the excessive fear of man  
is a common cause of lying2 this maketh 
children so apt to lie1 to escape the   
rod2 and most persons that are obnoxious
 to much hurt from others1 are in danger
 of lying to avoid their displeasure4   
,but why fear you not ,god more1 whose  
displeasure is unspeakably more         
terrible8 ,your parents or master will  
be angry1 and threaten to correct you2  
but ,god threateneth to damn you2 and   
his wrath is a consuming fire3 no man's 
displeasure can reach your souls1 and   
extend to eternity3 will you run into   
hell to escape punishment on earth8     
,remember1 whenever you are tempted to  
escape any danger by a lie1 that you run
 into a thousandfold greater danger1 and
 that no hurt that you escape by it1 can
 possibly be half so great as the hurt  
it bringeth4 ,it is as foolish a course 
as to cure the tooth-ache by cutting off
 the head4  ,direct4 ,,iv4 ,get down    
your pride1 and over-much regard of the 
thoughts of men1 if you would not be    

liars4 ,pride makes men so desirous of  
reputation1 and so impatient of the hard
 opinion of others1 that all the honest 
endeavours of the proud are too little  
to procure the reputation they desire1  
and therefore lying must make up the    
rest4 ,shame is so intolerable a        
suffering to them1 that they make lies  
the familiar cover of their nakedness4  
,he that hath not riches1 hath pride1   
and would be thought somebody1 and      
therefore will set out his estate by a  
lie4 ,he that hath not eminency of      
parentage and birth1 if he have pride   
will make himself a gentleman by a lie4 
,he that is a contemptible person at    
home1 if he be proud1 will make himself 
honourable among strangers by a lie4 ,he
 that wanteth learning1 degrees1 or any 
thing that he would be proud of1 will   
endeavour by a lie to supply his wants3 
even as wanton women by the actual lie  
of painting1 would make themselves      
beautiful1 through a proud desire to be 
esteemed4 ,especially he that committeth

 a shameful crime1 if he be proud will  
rather venture on a lie than on the     
shame4 ,but if your pride be cured1 your
 temptation to lying will be as nothing2
 you will be so indifferent in matters  
of honour or reputation1 as not to      
venture your souls on ,god's displeasure
 for it3 not that any should be         
impudent1 or utterly regardless of their
 reputation2 but none should overvalue  
it1 nor prefer it before their souls1   
nor seek it by unlawful means4 ,avoid   
shame by well-doing1 and spare not3     
7only see that you have a higher end47  
,seneca saith1 ,there are more that     
abstain from sin through shame1 than    
through virtue or a good will3 it is    
well when virtue is so much in credit1  
and vice in discredit1 that those that  
have not the virtue would fain have the 
name1 and those that will not leave the 
vice1 would escape the shame2 and it is 
well that there are human motives to    
restrain them that care not for divine  
ones4 ,but as human motives cause no    

saving virtues2 so devilish and wicked  
means are far from preventing any       
pernicious hurt1 being the certain means
 to procure it4#eaj  ,direct4 ,v4 ,avoid
 ambition1 and human1 unnecessary       
dependence1 if you would avoid lying4   
,for the ambitious give up themselves to
 men2 and therefore flattering must be  
their trade2 and how much of lying is   
necessary to the composition of         
flattery1 ,i need not tell you4 ,truth  
is seldom taken for the fittest         
instrument of flattery4 ,it is          
contrarily the common road to hatred3   
,libere et sine adulatione veritatem    
prdicantes1 et gesta prav vit arguentes1
 gratiam non habent apud homines1 saith 
,ambrose4 ,they that preach truth freely
 and without flattery1 and reprove the  
deeds of a wicked life1 find not favour 
with men4 ,veritatem semper inimiciti   
persequuntur3#eaa ,hatred is the shadow 
of truth1 as envy is of happiness4 ,when
 ,aristippus was asked why ,dionysius   
spake so much against him1 he answered1 

for the same reason that all other men  
do2 intimating that it was no wonder if 
the tyrant was impatient of truth and   
plain dealing1 when it is so with almost
 all mankind3 they are so culpable1 that
 all but flatterers seem to handle them 
too hard1 and hurt their sores4 ,and    
herein lieth much of the misery of great
 men1 that few or none deal truly with  
them1 but they are flattered into       
perdition3 saith ,seneca1 ,divites cum  
omnia habent1 unum illis deest2 scilicet
 qui verum dicat3 si enim in clientelam 
flicis hominis potentumque perveneris1  
aut veritas aut amicitia perdenda est3  
,one thing rich men want when they have 
all things1 that is1 a man to speak the 
truth3 for if thou become the dependant 
or client of prosperous or great men1   
thou must cast away 7or lose7 either the
 truth or their friendship4#eab ,hierom 
thought that therefore ,christ had not a
 house to put his head in1 because he   
would flatter nobody1 and therefore     
nobody would entertain him in the city4 

,and the worst of all is1 that where    
flattery reigneth1 it is taken for a    
duty1 and the neglect of it for a vice3 
as ,hieron4 7ad ,cel47 saith1 ,quodque  
gravissimum est1 quia humilitatis ac    
benevolenti loco ducitur1 ita fit ut qui
 adulari nescit1 aut invidus aut        
superbus reputetur1 i4 e4 ,and1 which is
 most grievous1 because it goes for     
humility and kindness1 it comes to pass 
that he that cannot flatter is taken to 
be envious or proud4 ,but the time will 
come1 that the flatterer will be hated  
even by him that his fallacious praises 
pleased4 ,deceit and lies do please the 
flattered person but a while2 even till 
he find the bitterness of the effects1  
and the fruit have told him that it was 
but a sugared kind of enmity3 and       
therefore he will not long be pleased   
with the flatterer himself4 ,flattery   
ever appeareth at last1 to be but       
perniciosa dulcedo1 as ,austin calls it4
 ,saith the same ,austin1 7in ,psal4    
lix47 ,there are two sorts of           

persecutors1 the opposer 7or dispraiser7
 and the flatterer3 but the tongue of   
the flatterer hurteth more than the hand
 of the persecutor4#eac ,and think not  
that any man's greatness or favour will 
excuse thee or save thee harmless in thy
 lies2 for ,god that avengeth them is   
greater than the greatest4 ,saith       
,austin1 7li4 de ,mendac47 ,quisquis    
autem esse aliquod genus mendacii1 quod 
peccatum non sit putaverit1 decipiet    
semetipsum turpiter1 cum honestum se    
deceptorem arbitretur aliorum1 i4 e4    
,whoever thinks that there is any kind  
of lie that is no sin1 he deceiveth     
himself foully1 whilst he thinks himself
 an honest deceiver of others4 ,be not  
the servants of men1 #a ,cor4 vii4 #bc1 
if you would be true4  ,direct4 ,,vi4   
,love not covetousness1 if you would not
 be liars4#ead ,a lie will seem to a    
covetous man an easy means to procure   
his gain1 to get a good bargain1 or put 
off a cracked commodity for more than it
 is worth4 ,rupere fdus1 impius lucri   

furor1 et ira prceps4 ,sen4 ,hip4 ,he   
that loveth money better than ,god and  
conscience1 will for money displease    
,god and conscience1 by this or any     
other sin4  ,direct4 ,,vii4 ,learn to   
trust ,god1 if you would not be         
liars4#eae ,for lying is the practice of
 him that thinks he must provide and    
shift for himself4 ,even ,abraham's and 
,isaac's equivocation1 7saying their    
wives were their sisters17 and ,david's 
feigning himself mad1 proceeded from    
some distrust in ,god3 they would not   
have thought it necessary so to shift   
for their lives1 if they had fully      
trusted ,god with their lives4 ,gehazi's
 covetousness and lying did both proceed
 from a want of confidence in ,god4 ,if 
a man were confident of ,god's          
protection1 and that he had better stand
 to ,god's choice in all things than his
 own1 what use could he think he hath   
for lying1 or for any sinful shift8     
,direct4 ,,viii4 ,be not too credulous  
of bad reports1 if you would not be     

liars4 ,malice is so mad1 and so        
unconscionable a sin1 and the tongues of
 men are commonly so careless of what   
they say1 that if you easily believe    
evil1 you do but easily believe the     
devil1 and thereby make yourselves his  
servants in divulging malicious lies4   
,you think because they are spoken by   
many1 and spoken confidently1 you may   
lawfully believe or report what you     
hear4 ,but this is but to think that the
 commonness of liars1 and their malice  
and impudence1 will warrant you to      
follow them1 even because they are so   
bad4 ,will you bark and bite because    
that dogs do so8 ,if a man be stung with
 an adder1 you should help to cure him1 
and not desire yourselves to sting him3 
selfish1 and interested1 and malicious1 
and partial1 factious persons1 are so   
commonly liars1 and impudent in their   
lies1 that it behoveth you1 if you would
 not be liars yourselves1 to take heed  
of reporting any thing they say4 ,these 
spiders will weave a web of the air1 or 

out of their own bowels4#eaf  ,direct4  
,,ix4 ,be not rash in speaking things   
before you have tried them4 ,consider   
what you say1 and know before you speak4
 ,is it not a shame when you have spoken
 falsely1 to come off with saying1 ,i   
thought it had been true8 ,but why will 
you speak upon thought1 and not stay    
till you better understood the case8 ,if
 the matter required such haste in      
speaking1 you should have said no more  
than1 ,i think it is so4 ,prove all     
things1 and then hold that which is     
good1 and assert that which is true4    
,saith ,cicero1 de ,nat4 ,deor4 #a4 #a4 
,nihil est temeritate turpius1 nec      
quicquam tam indignum sapientis         
gravitate aut constantia1 quam out      
falsum sentire1 aut quod non satis      
explorate perceptum sit et cognitum1    
sine ulla dubitatione defendere3        
,nothing is more unseemly than temerity3
 nor any thing so unworthy the gravity  
or constancy of a wise man1 than either 
to hold a falsehood1 or confidently to  

defend that which is not received and   
known upon sufficient trial4#eag        
,direct4 ,x4 ,foresee that which is like
 to entrap you in a lie1 that you may   
prevent it4 ,let not the occasion and   
temptation surprise you unprepared4     
,foresight will make the temptation easy
 to be overcome1 which unforeseen will  
be too strong for you4  ,direct4 ,,xi4  
,get a tender conscience1 and walk as in
 the sight and hearing of ,god1 and as  
one that is passing to his judgment4#eah
 ,a seared conscience dare venture upon 
lies or any thing2 but the fear of ,god 
is the soul's preservative4 ,what makes 
men lie1 but thinking they have to do   
with none but men8 ,for they think by a 
lie to deceive a man1 and hide the      
truth2 but if they remembered that they 
have most to do with ,god1 and that he  
is always present who cannot be         
deceived1 and that his judgment will    
bring all secret things to light1 and   
detect all their lies before all the    
world1 they would not hire a torn and   

dirty cloak at so dear a rate1 for so   
short a time4 ,no wonder if men are     
liars that fear not ,god1 and believe   
not the day of judgment4  ,direct4      
,,xii4 ,to save others from lying as    
well as yourselves1 be sure to watch    
against it in your children1 and wisely 
help them to see the evil of it4 ,for   
children are very prone to it2 and      
unwise correction frighteneth them into 
lies to save themselves1 as indulgence  
and connivance do encourage them to it4 
,make them oft read such texts as these3
 ,lev4 xix4 #aa1 ,ye shall not steal1   
nor deal falsely1 nor lie one to        
another4 ,psal4 xv4 #b1 ,he that        
speaketh the truth from his heart1      
c4#eai ,isa4 xxxvi4 #h1 ,he said1       
,surely they are my people2 children    
that will not lie2 so he was their      
,saviour4 ,john viii4 #dd1 ,the devil is
 a liar1 and the father of it4 ,rev4    
xxi4 #bg2 xxii4 #ae1 ,there shall in no 
wise enter into it any thing that       
defileth--or maketh a lie--,for without 

are dogs--and whoever loveth and maketh 
a lie4 ,psal4 lxiii4 #aa1 ,the mouth of 
him that speaketh lies shall be stopped4
 ,psal4 ci4 #aa1 ,he that speaketh lies 
shall not tarry in my sight4 ,prov4 xix4
 #e1 #i1 ,a false witness shall not be  
unpunished1 and he that speaketh lies   
shall not escape 7shall perish74 ,prov4 
xxix4 #ab1 ,if a ruler hearken to lies  
all his servants are wicked3 so ,psal4  
xxxi4 #ah2 lii4 #c4 ,psal4 cxix4 #afc1  
,i hate and abhor lying1 but thy law do 
,i love4 ,prov4 xiii4 #e1 ,a righteous  
man hateth lying4 ,eph4 iv4 #ce1        
,wherefore putting away lying1 speak    
every man truth with his neighbour1 for 
we are members one of another3 q4 d4 ,a 
man would not lie to deceive his own    
members2 no more should we to deceive   
one another4 ,in a word1 where the love 
of ,god and man prevaileth1 there truth 
prevaileth2 but where self-love1        
partiality1 and carnal self-interest    
prevail1 there lying is a household     
servant1 and thought a necessary means  

to these ends4  ,but because lying is so
 common and so great a sin1 and many    
cases occur about it daily1 though ,i   
think what is said offereth matter      
enough to answer them1 ,i shall mention 
some more of them distinctly1 to help   
their satisfaction who cannot           
accommodate general answers to all their
 particular cases4  ,quest4 ,i4 ,is     
frequent known lying a certain sign of a
 graceless state1 that is1 a mortal sin1
 proving the sinner to be in a state of 
damnation8  ,answ4 ,the difficulty of   
this case doth no more concern lying1   
than any other sin of equal malignity4  
,therefore ,i must refer you to those   
places where ,i have opened the         
difference between mortal1 reigning     
sins1 and infirmities4 ,at present take 
this brief solution4 #a4 ,it is a thing 
of too great difficulty1 to determine   
just how many acts of a great sin may   
consist with a present state of grace   
7that is1 of right by covenant to       
heaven74 #b4 ,all sin which consisteth  

with an habitual1 predominant love of   
,god and holiness1 consisteth with a    
state of life1 and no other4 #c4 ,he    
that seldom or never committeth such    
external crimes1 and yet loveth not     
,god1 and heaven1 and holiness above all
 the pleasures and interests of the     
flesh1 is in a state of death4 #d4 ,it  
is certain that this love to ,god and   
holiness is not predominant1 whose      
carnal interest and lust hath ordinarily
 in the drift and tenor of his life1    
more power to draw him to the wilful    
committing of known sin1 than the said  
love of ,god1 and heaven1 and holiness  
have to keep him from it4 ,for his      
servants men are1 whom they obey1       
whether it be sin unto death1 or        
obedience unto righteousness1 ,rom4 vi4 
#af4 #e4 ,therefore the way to know     
whether sin be mortified1 or mortal1 is1
 7#a47 ,by feeling the true bent of the 
will1 whether we love or hate it4 7#b47 
,by observing the true bent and tenor of
 our lives1 whether ,god's interest in  

us1 or the contrary1 be predominant when
 we are ourselves1 and are tempted to   
such sins4 #f4 ,he that will sin thus as
 oft as will stand with saving grace1   
shall never have the assurance of his   
sincerity1 or the peace or comfort of a 
sound believer1 till he repent and lead 
a better life4 #g4 ,he that in his sin  
retaineth the spirit of adoption1 or the
 image of ,god1 or habitual divine love1
 hath also habitual and virtual         
repentance for that very sin1 before he 
actually repenteth2 because he hath that
 habitual hatred of it1 which will cause
 actual repentance1 when he is composed 
to act according to his predominant     
habits4 #h4 ,in the mean time the state 
of such a sinner is1 neither to be      
unregenerate1 carnal1 unholy1 as he was 
before conversion1 and so to lose all   
his right to life2 nor yet to have so   
full a right as if he had not sinned3   
but a bar is put in against his claim1  
which must be removed before his right  
be full1 and such as is ripe for present

 possession4 #i4 ,there are some sins   
which all men continue in while they    
live4 ,as defect in the degrees of      
faith1 hope1 love1 c42 vain thoughts1   
words1 disorder1 passions1 c4 ,and these
 sins are not totally involuntary2      
otherwise they were no sins4 ,yea1 the  
evil is prevalent in the will against   
the good1 so far as to commit those     
sins1 though not so far as to vitiate   
the bent of heart or life4 #aj4 ,there  
are some sins which none on earth do    
actually repent of1 viz4 those that they
 know not to be sins2 and those that    
they utterly forget2 and those faults   
which they are guilty of just at the    
time of dying4 #aa4 ,in these cases1    
virtual1 or implicit1 or habitual       
repentance doth suffice to the          
preventing of damnation4 ,as also a will
 to have lived perfectly sufficeth in   
the case of continued imperfections4#ebj
 #ab4 ,things work not on the will as   
they are in themselves2 but as they are 
apprehended by the understanding3 and   

that which is apprehended to be either  
of doubtful evil1 or but a little sin   
and of little danger1 will be much less 
resisted1 and ofter committed1 than sins
 that are clearly apprehended to be     
great4 ,therefore1 where any sort of lie
 is apprehended thus1 as of small or    
doubtful evil1 it will be the ofter     
committed4 #ac4 ,if this apprehension be
 wrong1 and come from the predominancy  
of a carnal or ungodly heart1 which will
 not suffer the understanding to do its 
office1 nor to take that to be evil     
which he would not leave1 then both the 
judgment and the lie are mortal1 and not
 mortified1 pardoned sins4 #ad4 ,but if 
this misapprehension of the             
understanding do come from natural      
impotency1 or unavoidable want of better
 information1 or only from the fault of 
a vicious inclination1 which yet is not 
predominant1 but is the remnant of a    
vice which is mortified in the main2    
then neither the error nor the often    
lying is a mortal1 but a mortified sin4 

,as1 for instance1 ,if false teachers   
7as the ,jesuits7 should persuade a     
justified person1 that a lie that       
hurteth no man1 but is officious1 is but
 a venial or no sin1 it is possible for 
such a person often to commit it1 though
 he err not altogether innocently4 #ae4 
,though it is true that all good        
christians should not indulge the       
smallest sin1 and that true grace will  
make a man willing to forsake the least1
 yet certain experience telleth us1 that
 some constant sinning 7aforenamed7 doth
 consist with grace in all that have it 
upon earth2 and therefore that lesser   
sins1 as thoughts1 passions1 are not    
resisted so much as greater be2 and     
therefore that they are more indulged   
and favoured1 or else they would not be 
committed4 ,no good men rise up with so 
great and constant watchfulness against 
an idle thought or word1 or a disorder  
in prayer1 c4 as they do against a      
heinous sin4  ,he that would have this  
and all such cases resolved in a word1  

and not be put on trying the case by all
 these distinctions1 must take another  
casuist1 or rather a deceiver instead of
 a resolver3 for ,i cannot otherwise    
resolve him4  ,quest4 ,,ii4 ,is it not  
contrary to the light of nature1 to     
suffer1 e4 g4 a parent1 a king1 myself1 
my country1 rather to be destroyed1 than
 to save them by a harmless lie8  ,answ4
 ,no4 ,because1 #a4 ,particular good    
must give place to common4 ,and if once 
a lie may pass for lawful in cases where
 it seemeth to be good1 it will         
overthrow human converse1 and debauch   
man's nature and the world4  #b4 ,and if
 one evil may be made a means for good1 
it will infer that others may be so too1
 and so will confound good and evil1 and
 leave vicious man to take all for good 
which he thinks will do good4 ,that is  
not to be called a harmless lie1 which  
is simply evil1 being against the law of
 ,god1 against the order of nature1 the 
use of human faculties1 and the interest
 and converse of the sociable world4    

#c4 ,the error of the objectors chiefly 
consisteth in thinking that nothing is  
further hurtful and morally evil1 than  
as it doth hurt to some men in corporal 
respects4 ,whereas that is evil1 which  
is against the universal rule of        
rectitude1 against the will of ,god1 and
 against the nature and perfection of   
the agent2 much more if it also tend to 
the hurt of other men's souls1 by giving
 them an example of sinning4  #d4 ,and  
though there may sometimes be some human
 probability of such a thing1 yet there 
is no certainty that ever it will so    
fall out1 that a lie shall save the life
 of king1 parent1 or yourselves4 ,for   
,god can open the eyes of that enemy    
whom you think to blind by a lie1 and   
cause him to know all the truth1 and so 
take away that life1 which you thought  
thus to have saved4  #e4 ,and there are 
lawful means enough to save your lives  
when it is best for you to save them4   
,that is1 obey ,god1 and trust him with 
your lives1 and he can save them without

 a lie1 if it be best3 and if it be not1
 it should not be desired4  #f4 ,and if 
men did not erroneously overvalue life1 
they would not think that a lie were    
necessary for it4 ,when it is not       
necessary to live1 it is not necessary  
to lie for life4 ,but thus one sin      
brings on another3 when carnal men      
overvalue life itself1 and set more by  
it than by the fruition of ,god in the  
glory of heaven1 they must needs then   
overvalue any means which seemeth       
necessary to preserve it4 ,see ,job     
xiii4 #g-aj2 ,prov4 xiii4 #ag2 ,rom4 vi4
 #ae2 iii4 #g-i2 ,psal4 v4 #g2 ,hos4 iv4
 #b2 ,john viii4 #dd2 ,rev4 xxi4 #bg2   
xxii4 #ae2 ,col4 iii4 #i2 #a ,john ii4  
#ba4  #g4 ,yet as to the degree of evil 
in the sin1 ,i easily grant 7with       
,augustine1 ,enchirid47 that ,multum    
interest quo animo et de quibus quisque 
mentiatur3 non enim ita peccat qui      
consulendi1 quomodo ille qui nocendi    
voluntate mentitur3 nec tantum nocet qui
 viatorem mentiendo in adversum iter    

mittit1 quantum is qui viam vit mendacio
 fallente depravat4  ,object4 ,are not  
the midwives rewarded by ,god for saving
 the ,israelitish children by a lie8    
,answ4 ,i need not say with ,austin1    
,the fact was rewarded1 and the lie     
pardoned2 for there is no such thing as 
a lie found in them4 ,who can doubt but 
that ,god could strengthen the          
,israelitish women to be delivered      
without the midwives8 ,and who can doubt
 but when the midwives had made known   
the king's murderous command1 that the  
women would delay to send for the       
midwives1 till1 by the help of each     
other1 the children were secured8 ,which
 yet is imputed to the midwives1 because
 they confederated with them1 and       
delayed to that end4 ,so that here is a 
dissembling and concealing part of the  
truth1 but here is no lie that can be   
proved4  ,object4 ,but1 ,heb4 xi4 #ca1  
and ,james ii4 #be1 ,rahab is said to be
 justified by faith and works1 when she 
saved the spies by a lie4  ,answ4 ,it is

 uncertain whether it was a lie1 or only
 an equivocation1 and whether her words 
were not true of some other men that had
 been her guests4 ,but suppose them a   
lie1 7as is most like17 the ,scripture  
no more justifieth her lie1 than her    
having been a harlot4 ,it is her        
believing in the ,god of ,israel1 whose 
works she mentioned1 that she is        
commended for1 together with the saving 
of the spies with the hazard of her own 
life4 ,and it is no wonder if such a    
woman in ,jericho had not yet learned   
the sinfulness of such a lie as that4   
,object4 ,but at least it could be no   
mortal sin1 because1 ,heb4 xi4 #ca1 and 
,james ii4 #be1 say she was justified4  
,answ4 ,it was no mortal sin in her1    
7that is1 a sin which proveth one in a  
state of death17 because it had not     
those evils that make sin mortal3 but a 
lie in one that doth it knowingly1 for  
want of such a predominancy of the      
authority and love of ,god in the soul1 
as should prevail against the contrary  

motives habitually1 is a mortal sin1 of 
an ungodly person4 ,it is pernicious    
falsehood and soul delusion in those    
teachers1 that make poor sinners think  
that it is the smallness of the outward 
act or hurt of sin alone1 that will     
prove it to be1 as they call it1 venial1
 or mortified1 and not mortal4  ,quest4 
,,iii4 ,is deceit by action lawful1     
which seemeth a practical lie8 and how  
shall we interpret ,christ's making as  
if he would have gone farther1 ,luke    
xxiv4 #bh2 and ,david's feigning himself
 mad1 and common stratagems in war1 and 
doing things purposely to deceive       
another8  ,answ4 #a4 ,i have before     
proved that all deceiving another is not
 a sin1 but some may be a duty3 as a    
physician may deceive a patient to get  
down a medicine to save his life1 so he 
do it not by a lie4  #b4 ,christ's      
seeming to go farther was no other than 
a lawful concealment or dissimulation of
 his purpose1 to occasion their         
importunity3 for all dissimulation is   

not evil1 though lying be4 ,and the same
 may be said of lawful stratagems as    
such4  #c4 ,david's case was not sinful1
 as it was mere dissimulation to deceive
 others for his escape4 ,but whether it 
was not a sinful distrust of ,god1 and a
 dissimulation by too unmanly a way1 ,i 
am not able to say1 unless ,i had known 
more of the circumstances4  ,quest4     
,,iv4 ,is it lawful to tempt a child or 
servant to lie1 merely to try them8     
,answ4 ,it is not lawful to do it       
without sufficient cause1 nor at any    
time to do that which inviteth them to  
lie1 or giveth any countenance to the   
sin1 as ,satan and bad men use to tempt 
men to sin1 by commending it1 or        
extenuating it4 ,but to lay an occasion 
before them barely to try them 7as to   
lay money1 or wine1 or other things in  
their way1 to know whether they are     
thieves or addicted to drink1 that we   
may the better know how to cure them2   
and so to try their veracity7 is not    
unlawful4 ,for1 #a4 ,the sin is         

virtually committed when there is a will
 to commit it1 though there should be no
 temptation or opportunity4 #b4 ,we do  
nothing which is either a commendation  
of the sin1 or a persuading to it1 or   
any true cause either physical or moral2
 but only an occasion4 #c4 ,god himself1
 who is more contrary to sin than any   
creature1 doth thus1 by trial1          
administer such occasions of sin to men 
that are viciously disposed1 as he      
knoweth they will take2 and his common  
mercies are such occasions4 #d4 ,god    
hath no where forbidden this to us3 we  
may not do evil that good may come by   
it2 but we may do good when we know evil
 will come of it by men's vice4 #e4 ,it 
may be a needful means to the cure of   
that sin1 which we cannot know till it  
be thus detected4  ,quest4 ,v4 ,is all  
equivocation unlawful8  ,answ4 ,there is
 an equivocating which is really lying3 
as when we forsake the usual or just    
sense of a word1 and use it in an alien1
 unusual sense1 which we know will not  

be understood1 and this to deceive such 
as we are bound not to deceive4  ,but   
there is a use of equivocal words which 
is lawful and necessary3 7for human     
language hath few words which are not of
 divers significations47 ,as1 #a4 ,when 
our equivocal sense is well understood  
by the hearers1 and is not used to      
deceive them1 but because use hath made 
those words to be fit2 as all metaphors 
are equivocal1 and yet may be used4 #b4 
,when the equivocal sense is the most   
usual or obvious1 and if it be not      
understood1 it is through the hearer's  
fault or extraordinary dulness4 #c4     
,when a robber1 or usurping tyrant1 or  
any cruel enemy1 that hath no authority 
to do it1 shall seek to insnare my life 
by questions1 ,i may lawfully answer him
 in such doubtful words1 as purposely   
are intended to deceive him1 or leave   
him ignorant of my sense1 so be it they 
be not lies or false in the ordinary    
usage of those words4 #d4 ,and to such a
 person ,i may answer doubtfully1 when  

it is apparent that it is a doubtful    
answer1 and that ,i do it as professing 
that ,i will answer him no more         
particularly nor plainly1 but will      
conceal the rest4  ,quest4 ,,vi4        
,whether all mental reservation be      
unlawful8  ,answ4 ,this needeth no other
 answer than the former4 ,if the        
expressed words be a lie1 the mental    
reservation will not make them          
justifiable as a truth4 ,but if the     
expressed words of themselves be true1  
then the mental reservation may be      
lawful1 when it is no more than a       
concealment of part of the truth1 in a  
case where we are not bound to reveal   
it4  ,but of both these cases ,i must   
refer the reader to what ,i have said   
about vows1 part iii4 chap4 v4 tit4 #b1 
without which he will not know my       
meaning4  ,quest4 ,,vii4 ,may children1 
servants1 or subjects1 in danger1 use   
words which tend to hide their faults8  
,answ4 #a4 ,when they are bound not to  
hide the fault1 they may not3 which is1 

#a4 ,when due obedience1 or1 #b4 ,the   
greater good which will follow1 require 
them to open it4  #b4 ,when they are not
 bound to open it1 they may hide it by  
just means1 but not by lies or any evil4
 ,in what cases they may hide a fault by
 just means1 ,i shall here say no more  
to4  ,quest4 ,,viii4 ,may ,i speak that 
which ,i think is true1 but am not sure8
  ,answ4 ,if you have a just call1 you  
may say you think it is true2 but not   
flatly that it is so4  ,quest4 ,,ix4    
,may ,i believe and speak that of       
another1 by way of news1 discourse1 or  
character1 which ,i hear reported by    
godly1 credible persons1 or by many8    
,answ4 #a4 ,the main doubt is when you  
have a call to speak it1 which is       
answered after1 part iv4 at large4  #b4 
,you may not so easily believe and      
report evil of another as good4  #c4    
,you must not believe ill of another any
 further than evidence doth constrain   
you2 yet you may believe it according to
 the degree of evidence or credibility2 

and make use of the report for just     
caution or for good2 but not to defame  
another1 upon uncertainty1 or without a 
call4  #d4 ,the sin of receiving and    
spreading false reports of others upon  
hearsay1 is now so common among those   
that do profess sobriety and religion1  
that all men should take heed of it in  
all company1 as they would do of the    
plague in an infectious time4 ,and now  
it is so notorious that false news and  
slanders of others are so common1       
neither good men's words1 nor common    
fame1 will allow you 7or excuse you7 to 
believe or report any evil of another1  
till you are able to prove that it is   
your duty2 but all christians should    
join in lamenting and reproving this    
common uncharitable sin4                
,tit4 #d4 ,special ,directions against  
,idle ,talk1 and                        
,babbling4  ,direct4 ,i4 ,understand    
well what is idle talk2 for many take   
that to be vain which is not1 and many  
take not that to be vain which is4 ,i   

shall therefore open this before ,i go  
any further4  ,sidenote3 ,what is not   
idle talk4  ,the judgment of infidels   
and impious men here are of little      
regard4 #a4 ,some of them think prayer  
to be but vain words1 because ,god      
knoweth our wants and hearts1 ,job xxii4
 #b1c1 and our service is not profitable
 to him3 as if he had bid us seek him in
 vain1 ,isa4 xlv4 #ai4eba ,these ,i have
 elsewhere confuted4 #b4 ,others think  
frequent preaching vain1 and say as the 
infidels of ,paul1 ,acts xvii4 #ah1     
,what will this babbler say2 and as     
,pharaoh1 ,exod4 v4 #i1 ,let them not   
regard vain words2 but ,god saith1      
,deut4 xxxii4 #df1 #dg1 ,set your hearts
 to all the words which ,i testify among
 you----for it is not a vain thing for  
you1 because it is your life4 #c4 ,some 
carnal wretches think all vain in ,god's
 service1 which is spiritual1 and which 
they understand not1 or which is above  
the reach of a fleshly mind4#ebb #d4    
,and some think all vain in preaching1  

conference1 writing1 or prayer1 which is
 long4 ,but ,christ spake no vain words 
when he prayed all night1 ,luke vi4 #ab4
 ,nor are we bid to pray in vain1 when  
we are bid pray continually1 instantly1 
and importunately1 #a ,thess4 v4 #ag2   
,acts vi4 #d2 ,luke xviii4 #a1 #b4 ,nor 
did ,paul speak idly when he preached   
till midnight1 ,acts xx4 ,godliness is  
not vain which is profitable to all     
things1 #a ,tim4 iv4 #h4 ,indeed as to  
their own salvation the wicked may make 
our preaching vain2 but the word of ,god
 returneth not empty4 ,the oblations of 
the disobedient are vain1 ,isa4 i4 #ac1 
and the prayer of the wicked1 abominable
 to the ,lord1 but the prayer of the    
upright is his delight1 ,prov4 xv4 #h4  
#e4 ,some think all preaching vain1 of  
that which they know already1 whereas   
they have most need to hear of that1    
lest they condemn themselves by sinning 
against their knowledge1 #b ,pet4 i4    
#ab1 #ac2 ,rom4 xiv4 #bb4 #f4 ,some     
think it vain if the same things be     

often preached on1 or repeated1 7see    
,phil4 iii4 #a17 though yet they never  
received and obeyed them2 or if the same
 words be oft repeated in prayer1 though
 it be not from emptiness or affectation
 but fervency1 ,mark xiv4 #ci2 ,psal4   
cxxxvi42 cxix4 #g4 ,unbelievers think   
our boasting in ,god is vain1 #b ,kings 
xviii4 #bj2 ,isa4 xlix4 #d1 #e4 #h4 ,and
 some malicious adversaries charge it on
 ministers as preaching in vain1        
whenever the hearers are not converted4 
,see ,heb4 iv4 #b2 ,gal4 v4 #b2 iii4 #d2
 iv4 #aa2 ,isa4 liii4 #a4  ,on the other
 side many that are godly mistake in    
thinking1 #a4 ,that all talk is vain    
which is not of absolute necessity to   
some great use and end4#ebc #b4 ,and    
that all mirth and pleasant discourse is
 vain4 ,whereas the ,holy ,ghost saith1 
,prov4 xvii4 #bb1 ,a merry heart doth   
good like a medicine1 but a broken      
spirit drieth the bones4 ,prov4 xv4 #ac1
 ,a merry heart maketh a cheerful       
countenance2 but by sorrow of the heart 

the spirit is broken4 ,gen4 xxvi4 #h1   
,king ,abimelech saw ,isaac sporting    
with ,rebekah his wife3 laughing1 7as   
the ,hebrew is17 or playing1 7as the    
,chaldee1 and ,samaritan1 and           
,septuagint17 or jesting 7as the        
,syriac1 ,arabic1 and vulgar ,latin74   
,observe these qualifications1 and your 
mirth and sporting talk will not be     
idle4 #a4 ,let it be such and so much as
 is useful to maintain that cheerfulness
 of mind and alacrity of spirits1 which 
is profitable to your health and duty2  
for if bodily recreations be lawful1    
then tongue recreations are lawful when 
they are accommodate to their end4 #b4  
,let your speech be savoury1 seasoned   
with salt1 and not corrupt and rotten   
communication3 jest not with filthiness 
or sin4 #c4 ,let it be harmless to      
others3 make not yourselves merry with  
the sins or miseries of other men4 ,jest
 not to their wrong4 #d4 ,let it be     
seasonable1 and not when another frame  
of mind is more convenient1 nor when    

graver or weightier discourse should    
take place4 #e4 ,let it be moderate and 
not excessive1 either wasting time in   
vain1 or tending to habituate the mind  
of the speakers or hearers to levity1 or
 to estrange them from things that      
should be preferred4 #f4 ,see that all  
your mirth and speech be sanctified by a
 holy end2 that your intent in all be to
 whet your spirits and cheer up and fit 
yourselves for the service of ,god1 as  
you do in eating and drinking1 and all  
other things4 #g4 ,and mix 7with        
cautelous reverence7 some serious       
things1 that the end and use be not     
forgotten1 and your mirth may not be    
altogether as empty and fruitless as    
that of the unsanctified is4 ,sporting1 
pleasant1 and recreating talk is not    
vain1 but lawful upon these conditions4 
#h4 ,still remembering that the most    
holy and profitable discourse must be   
most pleasant to us1 and we must not1   
through a weariness of it1 divert to    
carnal mirth1 as more desirable1 but    

only to natural honest mirth as a       
necessary concomitant to exhilarate the 
spirits4#ebd  ,sidenote3 ,what is idle  
talk4 ,the sorts of it4  ,idle or vain  
words1 then1 are such as are            
unprofitable and tend not to do         
good4#ebe ,i here forbear to speak of   
those idle words which are also worse   
than vain1 as mentioned before among the
 sins of the tongue4 ,idle words are1   
#a4 ,either simply such which tend to no
 good at all4 #b4 ,or comparatively     
such2 which are about some small or     
inconsiderable good1 when you should be 
speaking of greater things3 the former  
sort are always idle1 and therefore     
always sinful2 the latter sort are      
sometimes lawful in themselves1 that is1
 when greater matters are not to be     
talked of3 in its season it is lawful to
 speak about the saving of a penny1 or a
 point1 or a pin2 but out of season1    
when greater matters are in hand1 this  
is but idle1 sinful talk4  ,also there  
is a great deal of difference between   

now and then an idle word1 and a        
babbling1 prating custom1 by which it   
becometh the daily practice of some     
loose-tongued persons1 so that the      
greater part of the words of all their  
lives are merely vain4  ,the particular 
kinds of idle talk are scarce to be     
numbered4 ,some of them are these4  #a4 
,when the tongue is like a vagrant      
beggar or masterless dog1 that is never 
in the way1 and never out of the way1   
being left to talk at random about any  
unprofitable matter that comes before   
it2 and such will never want matter to  
talk of2 every thing they see or hear is
 the subject of their chat2 and one word
 begetteth occasion and matter for      
another1 without end4  #b4 ,another sort
 of idle talk is the vain discourses 7by
 word or writing7 of some learned men1  
in which they bestow an excessive       
multitude of words about some small     
impertinent thing2 not to edify1 but to 
show their wit3#ebf which ,seneca       
reprehends at large4  #c4 ,another sort 

of idle talk is vain and immoderate     
disputings1 about the smaller           
circumstances of religion1 or frequent  
discourses about such unedifying things 
while greater matters should be talked  
of4 ,but avoid foolish questions1 and   
genealogies1 and contentions1 and       
strivings about the law1 for they are   
unprofitable and vain1 ,tit4 iii4 #i4   
,now the end of the commandment is      
charity1 out of a pure heart1 and of a  
good conscience1 and of faith unfeigned3
 from which some having swerved1 have   
turned aside unto vain jangling1        
desiring to be teachers of the law1     
understanding neither what they say1 nor
 whereof they affirm1 #a ,tim4 i4 #e-g4 
,o ,timothy1 keep that which is         
committed to thy trust1 avoiding profane
 and vain babblings1 and opposition of  
sciences falsely so called2 which some  
professing1 have erred concerning the   
faith1 #a ,tim4 vi4 #bj1 #ba4 ,but shun 
profane and vain babblings2 for they    
will increase unto more ungodliness1 #b 

,tim4 ii4 #af4 ,there are many unruly   
and vain talkers1 c4 ,tit4 i4 #aj1 #aa4 
#d4 ,another sort of idle talk is the   
using of a needless multitude of words1 
even about that which is good and       
necessary in itself1 but might better be
 opened in a briefer manner4#ebg ,even  
in preaching or praying words may be    
vain2 which is when they are not suited 
to the matter and the hearers3 for you  
must note that the same words are       
necessary to one sort of hearers1 which 
are vain as to another sort4 ,and       
therefore as ministers must take heed   
that they suit their manner of speech to
 their auditors1 so hearers must take   
heed lest they censoriously and rashly  
call that vain which is unnecessary to  
them1 or such as they3 there may be     
present many ignorant persons that the  
preacher is better acquainted with than 
you3 and the ignorant lose that which is
 concisely uttered3 they must have it at
 large1 in many words1 and oft repeated1
 or else they understand it not1 or     

remember not that which they understand4
 ,but yet a real excess of words even   
about holy things must be avoided4 ,be  
not rash with thy mouth1 and let not    
thine heart be hasty to utter any thing 
before ,god3 for ,god is in heaven1 and 
thou upon earth2 therefore let thy words
 be few3 for a dream cometh through the 
multitude of business1 and a fool's     
voice is known by the multitude of      
words4#ebh ,two causes of idle words in 
prayer must be avoided3 #a4 ,emptiness  
and rashness4 #b4 ,affectation3 that is1
 7#a47 ,affectation to words1 as if you 
should be heard for saying so many words
 over and over1 7as the papists in their
 ,jesus ,psalter say over the name ,jesu
 nine times together1 and those nine    
times1 fifteen times over1 besides all  
their repetitions of it1 in the         
petitions themselves between4#ebi ,so in
 the titles of the blessed ,virgin1 in  
her ,litany1 p4 #ebe47 ,hypocrites in   
all ages and religions have the same    
trifling way of devotion2 as ,christ    

showeth of the very heathen that used   
this way3 ,but when ye pray use not vain
 repetitions1 as the heathen do1 for    
they think that they shall be heard for 
their much speaking3 be ye not therefore
 like unto them1 ,matt4 vi4 #g4 7#b47   
,there is an affectation of length that 
causeth idle words in prayer2 when men  
think that it is for the honour of their
 parts to spend so much time1 and speak 
so long together1 or when their         
superstitious consciences in secret tie 
them to hold on so long1 and have not   
matter or affection answerable to fill  
up the time1 no marvel if it be filled  
up with words that are too much guilty  
of vanity4  #e4 ,another kind of idle   
talk is that which is purposely         
contrived to humour idle fancies1 and   
recreate vicious minds1 and pass away   
men's precious time3 such are abundance 
of love-books1 romances1 plays1 and     
play-books2 volumes of vanity1 and hours
 full of studied vanity 7and worse73 and
 such is much of the talk of feigned    

fools and jesters3 vices which ,i can   
hardly express so odious as ,i apprehend
 them4  #f4 ,another sort is a custom of
 inordinate jesting3 this vein or       
disposition is so strong in some1 that  
when they have a list to vent a jest1   
they cannot hold1 but out it must come  
whatever it cost1 and be it never so    
frivolous and vain1 ,eph4 v4 #d4  #g4   
,another sort is foolish talk1 that hath
 not wit enough to make it edifying1    
,eph4 v4 #d4 ,and among idle talkers how
 much of it is foolish6 ,how weary would
 it make a man to hear the talk of many 
babblers6 ,how insipid is it6 ,how      
sottish6 ,like the talk of a mad-man1 or
 a drunken man1 or a man in his sleep3  
it is far pleasanter not only to hear a 
bird chirp1 but a swine grunt1 than to  
hear much of their discourse4 ,see      
,prov4 x4 #ad2 xii4 #aa2 xxviii4 #ai2 #a
 ,pet4 ii4 #ae2 ,prov4 xv4 #b1 #ad4     
,sidenote3 ,the aggravations of it4     
,direct4 ,,ii4 ,understand also the     
aggravations of idle words2 which of    

them are the greatest sins1 that they   
may be most carefully avoided4 ,though  
all idle words are sins1 yet all are not
 equally sinful3 the worst are such as  
these that follow4  #a4 ,when idle words
 are frequent1 multiplied1 and made     
their common talk and custom3 which is  
the case of some men1 but of abundance  
of loquacious women2 whose natural      
disposition inclineth them thereto4 ,one
 that hath but little wit1 and much     
self-conceitedness1 and passion1 will   
have a torrent of words for a drop of   
sense4#ecj ,if they meet but with a     
person so patient and idle as to give   
them the hearing1 they will sit a whole 
hour together with you1 yea1 many hours1
 to tell you first how the affairs go   
between them and their husbands1 or     
children1 or servants2 and then talk of 
their cattle1 house1 or land2 and then  
tell you of news1 and enter into a long 
discourse of other men's matters1 which 
they neither understand nor have any    
thing to do with3 and next they talk of 

the weather2 and then of the market1    
what is cheap and what is dear2 and then
 they tell you what this body said to   
them1 and what the other body said2 and 
then they tell you a story of the old   
times1 and how the world is changed1 and
 how much better the former times were  
than these3 then they tell you what     
wrong such a one did them1 and what he  
said of them1 and how bad this or that  
man is1 and what they said or did amiss2
 and what the report of the country is  
of such and such3 then they tell you    
what clothes such a one wears1 and how  
fine and gallant such a one is1 and who 
keepeth a good house1 and who is        
niggardly and sparing3 then they tell   
you what meat was at such and such a    
table or feast2 and if they be at meat1 
they have something to say about every  
dish1 and every sort of meat or drink2  
especially news takes up much of their  
discourse4#eca ,and it is well if in all
 this1 the sermon of the preacher1 or   
his prayer1 or his life1 be not brought 

in to fill up the empty places of the   
discourse2 and it may be the king and   
his council1 and his laws1 and his      
doings1 shall be defiled by these       
parrots' unreverend prattlings1 as well 
as meaner things and persons3 so that1  
as ,theophrastus saith1 he that would   
not fall into a fever1 let him run from 
them in all the haste he can4 ,i should 
rather think it would cast one into the 
scurvy1 if weariness be so great a      
symptom of it as they say4 ,he that hath
 nothing to do in this world1 nor any   
thing to do for the world to come2 and  
that hath no use for his time1 or wit1  
or tongue1 or hands1 but waketh as he   
sleepeth1 and liveth as he must lie when
 he is dead2 he that hath neither       
master1 work1 nor wages1 but thinks he  
is made to see leaves wag1 or hear flies
 buzz2 let him choose such a companion1 
and let him sit and hear such people    
chat4 ,for my part1 ,i can easilier     
endure to have them call me morose1 or  
proud1 or uncivil1 or any thing2 nay1 ,i

 had rather be digging1 or ploughing1 or
 ridding kennels1 than endure the       
tediousness of their discourses4#ecb    
,dionysius sent one to be put to death1 
for finding fault with his poetry2 but  
called him again to try him once more2  
and the man rose up in the midst of his 
recitation1 saying1 ,come1 let me go to 
the gibbet1 as choosing to die rather   
than to be so wearied4 ,i am not so     
impatient2 but ,i should be glad if ,i  
could sleep well while ,i am tied to    
such company4 ,and if ,i had one to send
 to school that were sick of the talking
 evil1 the morbus loquendi1 ,i would    
give 7as ,isocrates required7 a double  
pay to the schoolmaster willingly1 one  
part for teaching him to hold his       
tongue1 and the other half for teaching 
him to speak4 ,i should think many such 
men and women half cured1 if they were  
half as weary of speaking as ,i am of   
hearing them4 ,he that lets such        
twattling swallows build in his chimney1
 may look to have his pottage savour of 

their dung4 ,nay1 though they may have  
some learning and goodness to season    
their discourse1 their too much         
loquacity will make one's stomach turn  
against it2 and the surfeit may make    
some queazy stomachs distaste even the  
more wholesome food4 ,pompey was so     
weary of ,tully's talkativeness1 that he
 wished he had been on ,csar's side1 for
 then he would have feared me1 7saith   
he17 whereas now his familiarity        
wearieth me4        ,omne supervacuum   
pleno de pectore manat4  #b4 ,it is an  
aggravation of the sin of loquacity and 
idle talk1 when it is done in a proud1  
self-conceitedness of your own wit1 with
 an unmannerly contempt of others4 ,this
 is the case of abundance that have not 
the manners or patience to stay till    
another man hath done his speech4 ,they 
think others so long that their list    
will not hold till they come to the end4
 ,yea1 many pretended learned men and   
disputants have this disease1 that      
without any shame1 or respect to order1 

or their own reputation1 they are in    
such haste to answer1 and talk          
themselves1 that they cut off the speech
 of others in the midst1 as if they     
should say1 ,hold your tongue1 and let  
me speak that am wiser4 ,and their      
excuse is1 ,you are so long that ,i     
shall forget half before you come to the
 end4 ,but if it be in a disputation or 
about great matters1 it is usually much 
more to the advantage of the truth and  
hearers1 to speak all that necessarily  
must be considered together1 in a       
continued speech3 for the parts of truth
 have such a dependence one upon        
another1 like the members of a body1 or 
the wheels of a watch1 that they are not
 understood disjunctly1 half the sense  
of them being respective to the other   
parts4 ,therefore to deliver it 7in such
 cases7 by fragments1 and chopping of   
words1 and frequent interruptions one of
 another1 is to chat or contend1 and not
 to open the truth with the clearness   
and gravity which it requireth4 ,these1 

therefore1 that accuse others of        
speaking too long1 to excuse their      
uncivil interruptions1 may take their   
answer from ,augustine1 ,absit ut       
multiloquium deputem quando necessaria  
dicuntur1 quantalibet sermonum          
multitudine ars prolixitate dicantur4   
,the huge volumes of ,augustine1        
,chrysostom1 ,suarez1 ,calvin1 yea1     
,tostatus himself1 are seldom accused of
 idle words4 ,if you depute to each     
their equal share of time1 a composed   
discourse is fitter and spareth time    
better1 than interrupting altercations  
and exchange of words2 and if your      
memory cannot hold all that is said1    
either take notes1 or crave the help of 
some repetition1 or answer the part     
which you do remember4  #c4 ,idle talk  
is worst when it is about holy things1  
and tendeth to profane them3 when men   
unreverently babble about the           
,scriptures1 or controversies of        
religion2 or when by fluent tongues men 
design the increase of some faction1 or 

propagating of some error1 or the       
setting forth their parts4 ,saith       
,hierom1 7ad ,nepot47 ,verba volvere et 
apud imperitum vulgus admirationem sui  
facere1 indoctorum hominum est3 nihil   
tam facile quam vilem plebem et         
indoctam1 volubilitate lingu decipere1  
qu quicquid non intelligit1 plus        
miratur4 ,profane loquacity is the worst
 kind of loquacity4  #d4 ,idle words are
 the greater sin when they are magnified
 and justified1 and taken to be lawful1 
if not some excellent thing4 ,as some   
unhappy scholars that spend whole days  
and months about some trivial1          
unnecessary studies1 while ,christ1 the 
wisdom of ,god1 7or the subject of      
divine philosophy17 is neglected3#ecc he
 that heareth some of their supposed    
critical curiosities1 would say with    
,paul1 ,the ,lord knoweth the thoughts  
of the wise that they are vain1 #a ,cor4
 iii4 #bj4 ,and if he compare their     
lives with their studies1 perhaps he    
will remember1 ,they became vain in     

their imaginations2 their foolish hearts
 were darkened1 and professing          
themselves wise1 they became fools1     
,rom4 i4 #ba4  #e4 ,idle words are an   
aggravated sin1 when they are studied1  
and pompously set forth at great labour 
and cost1 as a matter to be gloried in2 
as in plays and romances3 worse than    
tobacco-houses where men sell smoke4    
,the pleasure1 the love1 the labour1 the
 cost1 the time1 the deceit1 the        
temptation1 the impenitency1 are the    
great aggravations of this sin4         
,sidenote3 ,the sinfulness of much idle 
talk4  ,direct4 ,,iii4 ,understand and  
consider the mischief of the sin of     
babbling1 idle talk4 ,for the common    
cause of it is1 that men take it to be  
so small a sin1 that they think there is
 no danger in it2 and therefore they    
fear it no more than a scratched finger4
  #a4 7,besides the general evil        
mentioned tit4 #a4 direct4 i47 consider 
that much idle talk is a multitude of   
sins4 ,though one idle word were never  

so small a sin1 yet when it cometh to   
hundreds and thousands1 and is your     
daily1 hourly custom1 all set together  
cannot be small4 ,many thousand pence is
 more than one shilling or pound4 ,and  
your frequent custom of idle talk1 may  
amount to a greater sinfulness1 than    
,noah's once drunkenness1 or ,david's   
once adultery1 or ,peter's once denying 
,christ4 ,if a swearer should swear as  
oft1 or a liar lie as oft1 or a thief   
steal as oft as many women 7and men too7
 speak idly1 what monsters should we    
take them for6  #b4 ,idle talk excludeth
 all the good discourse and edifying    
speech that should have been used all   
that time4#ecd ,we have many greater    
uses for our tongues3 you have your     
business to talk of1 and your ,god1 and 
your souls1 and your duties1 and your   
sins1 and the life to come to talk of6  
,oh how many great and necessary things6
 ,and will you shut out all this        
edifying speech1 by your idle chat8     
,will you hinder others as well as      

yourselves8  #c4 ,idle talk is a sinful 
consumer of time3 you have greater      
business to spend your hours in3 if you 
saw what a world you are ready to go to1
 and saw how near you are to it1 you    
would think yourselves that you had     
greater business than idle chat1 to     
spend your time in4 ,do you know what   
you lose in losing all those hours8  #d4
 ,idle talk corrupts the hearers' minds1
 and tendeth to make them light1 and    
vain1 and empty1 even as good discourse 
doth tend to make them good4 ,why do you
 talk to others1 but to communicate your
 sense and affections to them by your   
words8 ,and for all that many take it   
for a little sin1 ,i am sure it is not a
 little hurt that it doth4 ,if men were 
not used to be entertained with so much 
vain discourse1 they could not tell how 
to keep better things from their minds  
or mouths2 nor would their thoughts be  
so habituated to vanity2 nor would they 
make such returns of idle words2 whereas
 one vain discourse begets another1 and 

it is a multiplying and very infectious 
sin4  #e4 ,as your tongues are          
misemployed1 so your wits and minds are 
dishonoured by vain talk4 ,even good    
words will grow contemptible when they  
are too cheap and common4 ,a fiddler at 
the door goes but for a rogue1 though   
music and musicians be honoured3 whoever
 took a talkative babbler for a wise    
man8 ,he that is logophilus is seldom   
philologus1 much less philosophus4#ece  
,as ,demosthenes said to a prater1 ,if  
thou knewest more1 thou wouldst say     
less4 ,they seldom go for men of action 
and virtue that talk much2 they that say
 much1 usually do little3 women1 and    
children1 and old folks1 are commonly   
the greatest talkers 7,i may add1 mad   
folks74 ,livy noteth1 that soldiers that
 prate and brag much1 seldom fight well2
 and ,erasmus noteth1 that children that
 quickly learn to speak are long in     
learning to go4 ,it is not the barking  
cur that biteth4 ,let it be the honour  
of a parrot to speak much1 but of a man 

to speak wisely4 ,the mobility of their 
tongues 7an honour common to an aspen   
leaf7 is all their honour1 that can     
multis verbis pauca dicere1 say a little
 in a great many of words2 but multa    
paucis1 much in few words1 is the       
character of the wise1 unless when the  
quality of the auditors prohibiteth it3 
and qui sunt in dicendo brevissimi1 if  
the auditors can bear it1 shall be      
accounted the best speakers4 ,i am not  
of his mind that said1 ,he oft repented 
speaking1 but never repented silence4   
,but1 except they be ministers1 few men 
have so much cause to repent of silence 
as of speech4 ,non quam multa1 sed quam 
bene1 must be the christian's care4 ,as 
one said of philosophy1 ,i may much more
 say of religion1 that though an        
orator's excellency appeareth only in   
speaking1 yet the philosopher's 7and the
 christian's7 appeareth as much in      
silence4  #f4 ,where there is much idle 
talk1 there will be much sinful talk4   
,prov4 x4 #ai1 ,in the multitude of     

words there wanteth not sin3 but he that
 refraineth his lips is wise4 ,there are
 lies1 or backbitings1 or meddling with 
other folks' matters1 or scurrilous     
jests1 if not many such sins that go    
along with a course of idle talk3 it is 
the vehicle in which the devil giveth   
his most poisonous draughts4 ,saith     
,lipsius1 ,it is given to praters1 non  
multa tantum sed male2 to speak ill1 as 
well as to speak much4  #g4 ,vain words 
hinder your own edification4 ,who       
knoweth if you would hold your tongues1 
but some one would speak wiselier1 that 
might do you good8#ecf  #h4 ,and you    
weary the hearers 7unless they are      
strangely patient7 when you intend to   
please them 7or else you might as well  
talk all that by yourself74 ,it is      
scarce manners for them1 unless you be  
much their inferiors1 to tell you they  
are weary to hear you1 and to entreat   
you to hold your tongues2 but you little
 know how oft they think so3 ,i judge of
 others by myself2 ,i fly from a        

talkative person1 as from a bed that    
hath fleas or lice3 ,i would shut my    
doors against them1 as ,i stop my       
windows against the wind and cold in    
winter4 ,how glad am ,i when they have  
done1 and gladder when they are gone6   
,make not yourselves a burden to your   
company or friends1 by the troublesome  
noise of an unwearied tongue4  #i4 ,many
 words are the common causers of        
contention4 ,some word or other will    
fall that offendeth those that hear it2 
or else will be carried to those that   
are absent1 and made the occasion of    
heart-burnings1 rehearsals1 brawls1 or  
law-suits4 ,there is no keeping         
quietness1 peace1 and love1 with        
talkative prattlers2 at least not long4 
#aj4 ,are you not sensible what pride   
and impudency is in it1 when you think  
yourselves worthiest to speak8 ,as if   
you should say1 ,you are all children to
 me2 hold your tongues1 and hear me     
speak6 ,if you had christian humility1  
and modesty1 you would in honour prefer 

others before yourselves1 ,rom4 xii4    
#aj4 ,you would think yourselves        
unworthiest to speak1 7unless the       
contrary be very evident17 and desire   
rather to hear and learn4 ,as           
,heraclitus being asked1 ,why he alone  
was silent in the company1 answered1    
,that you may talk2 so when you talk    
above your parts1 it is as if you told  
the company1 ,i talk that all you may be
 silent4  #aa4 ,it is a voluntary sin   
and not repented of4 ,for you may easily
 forbear it if you will2 and you        
wilfully continue in it2 and therefore  
impenitency is your danger4  #ab4       
,lastly1 consider how unprofitable a sin
 it is2 and how little you have to hire 
you to commit it4 ,what get you by it8  
,will you daily sin against ,god for    
nothing8  ,direct4 ,,iv4 ,if you would  
not be idle talkers1 see that your      
hearts be taken up with something that  
is good2 and that your tongues be       
acquainted with and accustomed to their 
proper work and duty4#ecg ,an empty head

 and heart are the causes of empty1     
frothy1 vain discourse4 ,conscience may 
tell you when your tongues run upon     
vanity1 that at that time there is no   
sense of sin or duty1 or the presence of
 ,god upon your hearts2 no holy love2 no
 zeal for ,god3 but you are asleep to   
,god and all that is good2 and in this  
sleep you moither and talk idly of any  
thing that cometh into your mind4 ,also 
you make not conscience of speaking of  
that which is good1 or else it would    
keep out vanity and evil4 ,remember what
 abundance of greater matters you have  
to talk of6 ,you have the evil of sin1  
the multitude and subtilty of           
temptations1 and the way of resisting   
them1 to talk of2 you have your faults  
to lament1 your evidences to inquire    
after1 your mercies thankfully to open1 
the greatness and goodness1 and all the 
attributes of ,god to praise2 you have  
all the works of ,god to admire1 even   
all the creatures in the world to       
contemplate1 and all ,god's admirable   

providences and government to observe2  
you have the mystery of redemption1 the 
person1 and office1 and life1 and       
miracles1 and sufferings1 and glory1 and
 intercession1 and reign of ,christ to  
talk of2 and all the secret sanctifying 
operations of the ,holy ,ghost2 and all 
the ordinances of ,god1 and all the     
means of grace1 and all our duties to   
,god and man1 and all the holy          
,scripture2 besides death and judgment1 
and heaven and hell1 and the            
concernments of the church of ,god1 and 
the case of the persons you speak to1   
who may need your instruction1          
exhortation1 admonition1 reproof1 or    
comfort3 and is not here work enough to 
employ your tongues1 and keep them from 
idle talk8#ech ,make conscience of those
 duties commanded1 ,eph4 iv4 #bi1 ,let  
no corrupt communication proceed out of 
your mouth1 but that which is good to   
the use of edifying1 and may minister   
grace to the hearers3 and grieve not the
 holy ,spirit of ,god4 ,eph4 v4 #ah1    

#ai1 ,be not drunk with wine wherein is 
excess2 but be filled with the ,spirit2 
speaking to yourselves in psalms and    
hymns and spiritual songs1 singing and  
making melody in your hearts to the     
,lord2 giving thanks always for all     
things unto ,god and the ,father1 in the
 name of our ,lord ,jesus ,christ4 #a   
,pet4 iv4 #aa1 ,if any man speak1 let   
him speak as the oracles of ,god4#eci   
,sinful omission of good discourse1 is  
the cause of sinful commission of       
vanity4 ,specially when the heart itself
 is vain2 for as a man is1 so is he apt 
to speak4 #a ,john iv4 #e1 ,they are of 
the world1 therefore speak they of the  
world4 ,isa4 xxxii4 #f1 ,for the vile   
person will speak villany1 and his heart
 will work iniquity1 to practise        
hypocrisy1 and to utter error against   
the ,lord4  ,direct4 ,v4 ,walk always   
with ,god1 as in his presence1 and in   
the awe of his laws and judgment1 that  
conscience may be kept awake and        
tender4#edj ,you will be restrained from

 vain talk1 if you perceive that ,god is
 hearing you1 and if you remember that  
your tongue is under a law1 and that for
 every idle word men shall give account1
 in the day of judgment1 ,matt4 xii4    
#cf1 #cg1 and that by your words you    
shall be justified1 or condemned4 ,if   
the law of ,god were in your hearts1    
,psal4 xl4 #h1 and hidden there1 ,psal4 
cxix4 #aa1 your heart would be fixed1   
,psal4 lvii4 #g4 ,his word then would be
 the rejoicing of your heart1 ,psal4    
cxix4 #aaa2 and your tongues would then 
be talking of judgment1 ,psal4 xxxvii4  
#cj4 ,a tender conscience will smart    
more with an idle word1 than a seared1  
senseless conscience with an oath1 or   
lie1 or slander4 ,for the fear of ,god  
is clean1 ,psal4 xix4 #i1 and by it men 
depart from evil1 ,prov4 xvi4 #f4 ,be   
thou therefore in the fear of the ,lord 
all the day long1 ,prov4 xxiii4 #ag4    
,direct4 ,,vi4 ,avoid idleness1 if you  
would avoid idle talk4#eda ,the drones  
of the commonwealth that have nothing   

else to do1 but visit1 and compliment1  
and prate of other men's matters1 and   
that can have while to sit whole hours  
together1 upon no business1 are they    
that are most guilty of idle chat4 ,idle
 gentlemen1 and beggars1 and idle       
gossiping women1 and old men that are   
void of the fear of ,god1 and children  
that have no business to do1 are they   
that can sit talking away their time to 
as little purpose1 as if they had been  
all the time asleep4 ,all idle persons  
swarm with the vermin of idle thoughts  
and words4  ,direct4 ,,vii4 ,if you     
would avoid idle talk1 avoid idle1      
talkative companions3 or if you cannot  
avoid them1 answer them not1 but let    
them talk alone1 unless it be to        
reprehend them1 or turn them to more    
profitable talk4#edb ,for when you hear 
vanity1 it will incline you to speak    
vanity3 and these ungodly persons speak 
every one vanity to his neighbour1 as if
 their tongues were so their own1 that  
no lord might control them1 ,psal4 xii4 

#a-f4 ,the philosopher could say1 ,that 
which you would not hear1 do not speak2 
and that which you would not speak1 do  
not hear4 ,most are like parrots1 that  
will oftest speak the words which they  
oftest hear4 ,how hard is it to avoid   
idle talk amongst idle talkers6 ,one    
vain word draws on another1 and there is
 no end4  ,direct4 ,,viii4 ,avoid vain  
works1 if you would avoid vain words4   
,for a man that engageth himself in vain
 employment1 doth lose all the words as 
vain1 which he useth about that         
employment4 ,what a life then do they   
live1 that have an unlawful calling6    
,when their very business and trade is  
sin1 the adjuncts1 the words about it1  
must be sin1 and so all their lives are 
a continued sin4 ,i had rather therefore
 be the basest drudge1 than one of these
 men4 ,especially stage-players should  
think of this3 and those that spend     
whole hours1 yea1 half-days1 if not     
nights1 in gaming1 or vain and sinful   
sports3 what abundance of idle words do 

they use about them6 every cast of the  
dice1 and every card they play1 hath an 
idle word2 so that a sober man would be 
weary and ashamed to hear them4         
,direct4 ,,ix4 ,plunge not yourselves   
into excess of worldly business1 as some
 do1 that undertake more without        
necessity1 than they can discharge3 for 
such necessitate a variety of thoughts  
and words4 ,and all that are spent in   
serving them in those their vain        
employments1 are vain2 though the work  
for the matter of it be not vain4       
,direct4 ,x4 ,let not a vicious mind    
make that seem necessary or convenient  
which is vain4 ,carnal hearts that are  
acquainted with no better things1 think 
nothing vain that pleaseth their sensual
 inclinations1 or which their carnal    
interest doth require4 ,a man-pleaser   
thinketh civility obligeth him to       
observe his unnecessary visits and      
compliments1 and to answer idle talkers1
 and not sit silent by them1 nor        
contradict them3 and so it must be a    

point of good manners to break the law  
of ,god3 and as they think it uncivil   
not to pledge every drinker in his      
healths1 so not to answer every twattler
 in his talk4  ,direct4 ,,xi4 ,take heed
 of a proud1 self-conceited mind1 that  
thinks too well of your own discourse4  
,get but humility1 and you will rather  
choose to hear than to speak4 ,but when 
all your fancies and impertinencies seem
 some excellent matters to you1 then you
 are with child till you are delivered  
of them1 and then all must reverence and
 silently attend your pride and folly2  
or be taken as neglecters of you for    
disregarding it4  ,direct4 ,,xii4 ,avoid
 passion and passionate companions3 for 
passion is talkative1 and will not be   
checked1 but resisteth the restraint of 
reason1 and multiplieth words that are  
worse than vain4#edc  ,direct4 ,,xiii4  
,take heed of an inordinate jesting     
vein3#edd for it habituateth the mind to
 foolish levity1 and knows no bounds1   
and breeds idle words1 as thick as      

putrified flesh breeds vermin3 and it is
 the greater sin1 because it is         
ordinary1 and with a certain pleasure   
and pride1 and glorying in vanity1 and  
sinful levity and folly4  ,direct4      
,,xiv4 ,understand particularly what    
service you have to do for ,god or men1 
in every company you come in1 and so fit
 your words to the present duty and     
company4#ede ,for those words are vain  
and inconvenient in one company1 that   
are necessary or convenient in another4 
,if you be to converse with the ignorant
 and ungodly1 turn your discourse into a
 compassionate way of instruction or    
exhortation4 ,if with men wiser and     
better than yourselves1 inquire and     
learn of them1 and draw that from them  
which may edify you4  ,direct4 ,,xv4    
,affect not an unnecessary curiosity of 
speech1 but take those for the fittest  
words1 which are suited to the matter1  
and to thy heart1 and to the            
hearers4#edf ,otherwise your speech will
 be studiedly and affectedly vain2 and  

you will glory in that as elegant1 which
 is your shame4 ,hypocritical words that
 come not from the heart1 are dead and  
corrupt1 and are but the image of true  
speech1 as wanting that verity and      
significancy of the mind which is their 
life4 ,words are like laws1 that are    
valued by the authority1 and matter1 and
 end1 more than by the curiosity and    
elegancy2 or like money1 that is valued 
by the authority1 metal1 and weight1 and
 not by the curiosity of its sculpture1 
imagery1 or matter4 ,all that is        
counterfeit1 though curious1 is vain4   
,direct4 ,,xvi4 ,suppose you had written
 down the idle words of a day1 7your own
 or any other prattlers17 and read them 
over all at night6 ,would you not be    
ashamed of such a volume of vanity and  
confusion8 ,oh what a book it would be1 
that one should thus write from the     
mouth of idle talkers6 ,what a shame    
would it be to human nature6 ,it would  
tempt some to question1 whether man be a
 reasonable creature1 or whether all be 

so1 at least8 ,remember then1 that all  
is recorded by ,god and conscience2 and 
all this hodgepodge of vanity must be   
reviewed and answered for4  ,the rest   
that is necessary for direction against 
idle words1 you may find chap4 v4 part  
ii4 in the government of the thoughts1  
and in my book of ,self-denial4 ,in a   
word1 7for ,i must not commit the fault 
which ,i am reproving17 account not a   
course of idle talk for a small sin4    
,never suffer so loose and slippery a   
member as your tongue to be unguarded2  
and never speak that1 of which you dare 
not say1 as ,psal4 xix4 #ad1 ,let the   
words of my mouth1 and the meditations  
of my heart1 be now and always          
acceptable in thy sight1 ,o ,lord1 my   
strength and my ,redeemer4  ,sidenote3  
,who should be most watchful here4  ,but
 especially1 above others1 these persons
 should watch against vain words3 #a4   
,preachers1 who are doubly sanctified   
persons1 and whose tongues being        
consecrated to ,god1 must not be        

sacrilegiously alienated to vanity3     
which is worse than sacrilegious        
alienation of the places1 or utensils1  
or revenues of the church4 ,hate it     
therefore more than these4  #b4 ,ancient
 people1 whose words should be grave and
 wise1 and full of instruction to       
suppress the levity of youth2 childhood 
and youth is vanity2 but age should not 
be so4#edg  #c4 ,parents and masters1   
who should be examples of gravity and   
staidness to their families2 and by     
their reproofs and chastisements should 
repress such faults in their inferiors4 
#d4 ,those that are better qualified    
than others1 with knowledge and         
utterance1 to use their tongues to      
edification4 ,vain speech is a double   
sin in them4  #e4 ,those that are noted 
for persons of holiness and religion3   
for it is supposed1 that they pray and  
speak much against idle talk1 and       
therefore must not themselves be guilty 
of it4 ,if any man among you seem to be 
religious1 and bridleth not his tongue1 

but deceiveth his own heart1 this man's 
religion is vain1 ,james i4 #bf4 7,see  
my sermon on that text47  #f4 ,those    
that are ignorant1 and need much the    
edifying speech of others4  #g4 ,those  
that live among wise and holy persons1  
by whom they may be much edified4  #h4  
,those that are among twattlers1 where  
they know they have more need to watch  
their tongues1 than their purses among  
cut-purses4  #i4 ,those 7women          
especially7 that are naturally addicted 
to over-much talk1 who therefore should 
be the more watchful1 as knowing their  
disease and danger4  #aj4 ,both empty   
and angry persons1 who carry a continual
 temptation about them4 ,all these      
should be specially watchful against    
idle talk4  ,and for the time1 #a4      
,specially when they are among those    
that may receive most hurt by it4 #b4   
,and when you are going to holy duty1 or
 newly come from it1 c4            ,tit4
 #e4 ,special ,directions against       
,filthy1 ,ribald1                       

,scurrilous ,talk4  ,direct4 ,i4 ,the   
chief direction against this filthy sin1
 is general2 to get out of a graceless  
state1 and get a heart that feareth     
,god1 and then you dare not be guilty of
 such impudency3 ,god is not so despised
 by those that fear him4  ,direct4 ,,ii4
 ,cease not your holy communion with    
,god in his worship1 especially in      
secret1 and be not strange to him1 and  
seldom with him4 ,and then you dare not 
so pollute those lips1 that use to speak
 seriously to ,god4 ,what6 talk of lust 
and filthiness with that tongue1 that   
spake but even now to the most holy     
,god6 ,god's name and presence will awe 
you1 and cleanse you1 and show you that 
his temple should not be so defiled1 and
 that he hath not called you to         
uncleanness but to holiness2 and that a 
filthy tongue is unsuitable to the holy 
praise of ,god3 but while the rest of   
your life is nothing but a serving the  
devil and the flesh1 no wonder if       
ribaldry seem a fit language for you4   

,direct4 ,,iii4 ,cleanse your hearts of 
vanity and filthiness2 and then your    
tongues will be more clean4 ,it is a    
vain or unchaste heart that makes an    
unchaste tongue4  ,direct4 ,,iv4        
,remember what a shame it is to open and
 proclaim that filthiness of thy heart  
which thou mightest have concealed4     
,christ telleth us how to expound thy   
words1 that out of the abundance of thy 
heart thy mouth speaketh1 ,luke vi4 #de4
 ,and what needest thou tell people that
 it is the rutting-moon with thee8 and  
that lust and filthiness are the        
inhabitants of thy mind8 ,if thou be not
 so far past all shame as to commit     
fornication in the open streets1 why    
wilt thou there talk of it8  ,direct4   
,v4 ,remember that filthy talk is but   
the approach to filthy acts4 ,it is but 
thy breaking the shell of modesty1 that 
thou mayst eat the kernel of the        
vomiting nut4 ,this is the tendency of  
it1 whether thou intend it or not4      
,canst thou be offended with him1 that  

believeth thou dost that villany in     
secret1 which thou talkest of openly8 or
 that taketh thee to be preparing       
thyself for a whore8 ,if the deed be    
bad1 thy making a jest of it cannot be  
good4  ,direct4 ,,vi4 ,remember that    
thou biddest defiance to godliness and  
honesty3 corrupt communication grieveth 
the ,spirit of ,god1 ,eph4 iv4 #bi1 #cj2
 v4 #d4 ,canst thou expect that the     
,holy ,ghost should dwell and work in so
 filthy a room1 and with such filthy    
company8 ,darest thou go pray or read   
the ,scripture1 or speak of any holy    
thing1 with those lips that talk of     
filthy ribaldry8 ,dost thou find thyself
 fit to go to prayer after such         
discourse8 ,or rather1 dost thou not    
allow all that hear thee to think1 that 
thou renouncest ,god and godliness1 and 
never usest any serious worship of ,god 
at all8 ,and if thou do pretend to      
worship him with that filthy tongue1    
what canst thou expect in answer to thy 
prayers1 but a vengeance worse than     

,nadab and ,abihu's1 ,lev4 x4 #a-c4     
,shall sweet water and bitter come from 
the same fountain8 ,james iii4 #aa4     
,dost thou bless ,god1 and talk filthily
 with the same tongue8 and think he will
 not be avenged on thy hypocrisy8       
,direct4 ,,vii4 ,consider how thou      
biddest defiance also to common         
civility4 ,thou dost that which civil   
heathens would be ashamed of2 as if thou
 hadst a design to reduce ,england to   
the customs of cannibals and savages in 
,america1 that go naked1 and are past   
shame4  ,direct4 ,,viii4 ,observe what  
service thou dost the devil1 for the    
corrupting of others2#edh as if he had  
hired thee to be a tutor in his academy1
 or one of his preachers1 to draw the   
minds of the hearers from modesty1 and  
prepare them for the stews4 ,especially 
people can scarce have more dangerous   
wildfire cast into their fantasies1 than
 by hearing rotten1 filthy talk4 ,and   
wilt thou be one of ,venus's priests8   
,direct4 ,,ix4 ,remember how little need

 there is of thy endeavour4 ,are not    
lust and filthiness so natural1 and the 
minds of all unsanctified and uncleansed
 ones so prone to it1 that they need no 
tutor1 nor instigator1 nor pander to    
their lusts8 ,this fire is easily       
kindled2 the bellows of thy scurrility  
are needless to make such gunpowder     
burn4  ,direct4 ,x4 ,presently lament   
before ,god and man the filthiness that 
thy tongue hath been guilty of1 and wash
 heart and tongue in the blood of       
,christ2 and fly from the company and   
converse of the obscene1 as thou wouldst
 do from a pest-house1 or any           
infectious1 pestilential air4 ,and if   
thou hear such rotten talk1 reprove it1 
or be gone1 and let them see that thou  
hatest it1 and fearest ,god4  ,object4  
,but1 saith the filthy mouth1 ,i think  
no harm2 may we not jest and be merry8  
,answ4 ,what6 hast thou nothing to jest 
with but dung1 and filth1 and sin1 and  
the defilement of souls1 and the        
offending of ,god8 ,wouldst thou be     

unclean before the king1 or cast dung in
 men's faces1 and say1 ,i think no harm1
 but am in jest8  ,object4 ,but1 saith  
he1 those that are so demure1 are as bad
 in secret1 and worse than we4  ,answ4  
,what6 is a chaste tongue a sign of an  
unchaste life8 ,then thou mayst as      
equally take a meek and quiet tongue to 
be a sign of an angry man2 or a lying   
tongue to be a sign of a true man4      
,would the king take that excuse from   
thee1 if thou talk treason openly1 and  
say1 ,those that do not1 are yet in     
secret as bad as ,i8 ,i trow he would   
not take that for an excuse4            
,tit4 #f4 ,directions against profane   
,deriding1 ,scorning1                   
or ,opposing ,godliness4  ,sidenote3    
,the explication4  ,to prevent the      
replies or excuses of the scorner1 ,i   
must here tell you1 #a4 ,that by        
godliness ,i mean nothing but an entire 
devotedness to ,god and living to him3  
the doctrine and practice which are     
agreeable to the holy ,scripture4 ,i    

mean no fancies of mistaken men1 nor the
 private opinions of any sect2 but the  
practice of ,christianity itself4  #b4  
,and yet ,i must tell you1 that it is   
the common practice of these scorners to
 fasten more upon the concrete1 than the
 abstract1 the person1 than the bare    
doctrine1 and to oppose godly persons as
 such1 when yet they say that they      
oppose not godliness4 ,the reasons of   
this are these3 7#a47 ,because they dare
 be bolder with the person1 than with   
the rule and doctrine of ,god himself4  
,if they scorn at the ,bible1 or at     
godliness directly1 as such1 they should
 so openly scorn at ,god himself1 that  
the world would cry shame on them1 and  
conscience would worry them3 but as     
godliness is in such a neighbour1 or    
such a preacher1 or such a man1 so they 
think they may reverence it less1 and   
that what they do is against the person 
and not the thing4  7#b47 ,in men they  
have something else to pretend1 to be   
the matter of their scorn4 ,godliness in

 men is latent1 invisible1 unprovable as
 to the sincerity of it1 and obscure as 
to the exercise4 ,if he that scorneth a 
godly man say1 ,he is not godly1 but a  
hypocrite2 in this world there is no    
perfect justification to be had against 
such a calumny2 but the probable        
evidence of profession and a godly life 
is all that can be brought4 ,but        
godliness1 as it is in the ,scripture1  
lieth open to the view of all1 and      
cannot be denied there1 but by denying  
the ,scriptures themselves4  7#c47      
,godliness as in the rule of holy       
,scripture is perfect1 without any      
blemish that may give a scorner a       
pretence2 but godliness in men is very  
imperfect1 and mixed with sins1 with    
faults which the world may oft discern1 
and the godly themselves are forwardest 
to confess2 and therefore in them a     
scorner may find some plausible         
pretence4 ,and when he derideth these   
professors of godliness as being all    
hypocrites1 he will not instance in     

their virtues1 but in their faults2 as  
in ,noah's drunkenness1 and ,lot's      
incest1 and ,david's adultery and       
murder1 and ,peter's denying ,christ2   
yet so as the dart shall be cast at     
piety itself2 and the conclusion shall  
not be1 to drive men from drunkenness1  
adultery1 or any sin1 but from serious  
godliness itself4  7#d47 ,godliness as  
in the rule1 is to them a more          
unobserved dormant thing1 and doth not  
so much annoy them2 for they can shut   
their ,bibles1 or make nothing of it1   
but as a few good words2 but godliness  
in the godly1 existent in their teachers
 and neighbours1 is more discernible to 
them1 and more active1 and more         
troublesome to them1 and so more hated  
by them4 ,in a dead letter1 or dead     
saint1 that troubleth them not1 they can
 commend it2 but in the living they are 
molested by it2 and the nearer it is to 
them1 the more they are exasperated     
against it4 ,the word is the seed of    
godliness2 which least offendeth them1  

till it spring up and bring forth the   
fruit which condemneth their wicked     
lives4  #c4 ,and as opposers and        
scorners do usually strike at godliness 
through the person and his faults1 so   
they use to strike at the particular    
parts of ,god's worship1 through some   
modes or circumstances1 or imperfections
 of men in the performance4 ,it is not  
preaching or praying that they scorn1 if
 you believe them1 but this or that     
manner or imperfection in preaching and 
praying4 ,but the drift of all is1 not  
to help any man to do it better1 but to 
make them odious that are most serious  
in doing it at all1 and thereby to      
persuade men that it is a needless      
thing4#edi  #d4 ,note also1 that it is  
not the image or dead part of religion  
that these men are most offended at and 
oppose2 but it is the life1 and zeal1   
and diligence of the godly4 ,so that if 
they differ not from themselves in      
profession about any doctrine or        
ceremony1 yet they hate and scorn them  

for doing seriously the same which      
themselves hypocritically profess4  #e4 
,lastly1 note also1 that this is not a  
difference of one sect1 or party1 or    
church against another1 upon differing  
opinions2 but it is that which is among 
all parties within themselves1 when     
there is any thing of serious religion  
to be found4 ,even among the papists    
there are some spiritual1 serious1 holy 
persons1 who are derided and opposed by 
the profane that are of their own       
church4 ,yea1 among the heathens1       
,seneca and others tell us1 that        
strictness in moral virtue was made the 
scorn of the rude and sensual sort of   
men4 ,but though the quarrel be but that
 which was taken up from the beginning  
between the woman's and the serpent's   
seed1 yet in all countries where church 
differences cause contention1 this      
serpentine enmity doth with serpentine  
subtilty creep in and make advantage of 
them1 and take up the nick-names1 or    
sharper weapons1 which differing        

christians form against each other1 to  
strike at the heart of ,christianity    
itself4#eej  ,direct4 ,i4 ,for the cure 
of those that are already infected with 
so heinous a sin1 the chief direction   
is1 to understand the greatness of it1  
and the miserable consequents3 as       
followeth4  #a4 ,consider what it is    
that thou deridest4 ,dost thou know     
against what thou openest thy mouth8 #a4
 ,thou deridest or opposest men for     
loving ,god with all their heart1 and   
soul1 and might3 and dost thou not      
confess that this is the duty of all men
 living8 and that he is not worthy to be
 called a christian that loveth not ,god
 above all8 ,thou canst not deny this4  
,and yet wilt thou oppose it8 ,deny it  
not2 for this is the very thing that    
thou opposest2 either men's loving ,god1
 or showing their love to him4 ,if thou 
didst but love him as much as they1 thou
 wouldst seek and serve him as          
diligently as they4 ,dost thou not know 
this thyself1 that if thou didst love   

him with all thy heart1 and soul1 and   
strength1 thou wouldst seek1 and serve1 
and obey him with all thy heart1 and    
soul1 and strength8 ,if the godly do    
more than this1 deride them and spare   
not4 ,if they love ,god1 and serve him  
with more than all the heart1 and soul1 
and might1 then call them righteous     
over-much4 ,if thou know any one that   
loveth ,god or serveth him more than he 
deserveth1 blame and oppose that man and
 spare not4 ,thou knowest that what thou
 lovest most1 thou art diligent thyself 
in seeking and remembering4 ,thou       
labourest for money because thou lovest 
it3 and they labour in seeking and      
serving ,god because they love him3 and 
is it a work for any but a devil1 to    
oppose or scorn men for2 for loving or  
showing their love to ,god8  #b4 ,thou  
deridest men for delighting in that     
which is most delectable3 for delighting
 in high and heavenly knowledge1 and in 
a holy state of soul and life2 and for  
delighting in the law of ,god1 and      

meditating in it day and night1 ,psal4  
i4 #b2 and for delighting in holy       
prayer1 and the praises of their ,maker2
 and for delighting in the forethoughts 
and mention of eternal joys1 and making 
their calling and election sure4 ,what  
is it but the exercise of these holy    
desires and delights which thou         
deridest8 ,and wouldst thou not be as   
serious in religion and holiness as     
they1 if thou hadst as much of these    
delights as they8 ,canst thou sit at thy
 pots1 or follow thy game or sports1 or 
talk of vanity many hours together1     
because thou delightest in them8 and yet
 dost thou deride those that pray or    
hear ,god's word opened to them many    
hours1 because it is their delight8 ,o  
poor souls6 how quickly and how terribly
 will ,god acquaint thee1 whether their 
delights or thine were the more rational
 and just6 and whether their work or    
thine was fitter to be derided6  #c4    
,thou scornest men for paying but what  
they owe to the ,god that created and   

redeemed them4 ,are they not his own8   
and did he not give them all their parts
 and powers8 and are not all their      
abilities and possessions his8 ,what    
have they which they received not of    
him8 ,and is this thy justice and       
honesty1 to deride men for offering to  
pay their debts1 and to give ,god his   
own8 ,if thou know any one that giveth  
him more than he oweth him1 deride that 
superstitious1 over-righteous man1 and  
spare not4 ,but if men should not be    
derided for paying their debts to thee1 
deride not men for paying their debt to 
,god1 and giving him that which is his  
own4 ,as we must give to ,csar that     
which is ,csar's1 so we must give that  
to ,god also which is ,god's4  #d4 ,thou
 deridest servants for obeying          
diligently their highest ,master2 and   
for doing diligently the greatest1 best1
 and needfullest work in all the world4 
,and is this a good example for thy own 
servants8 ,sure if a man should be      
mocked for serving ,god1 he should be   

mocked more for serving such a one as   
thee4 ,dost thou know where we may find 
a better master1 whom we may serve with 
better encouragement than ,god8 ,he hath
 made us his stewards1 and trusted us   
with his goods1 and dost thou scorn us  
for being faithful in our stewardship8  
,thou deridest his subjects for obeying 
the ,king of all the world2 and is this 
a good example to the king's subjects8  
should it be a matter of scorn to obey  
the king8 or dost thou think that ,god's
 authority is less8 or obedience to him 
less commendable8  #e4 ,nay1 thou       
deridest men for doing but some part of 
their duty1 and discharging but a little
 of their debt4 ,for the holiest man    
whom thou deridest for doing too much1  
doth less than what he ought to do4     
,thou knowest that the best of men do   
love ,god and serve him less than he    
deserveth2 and that the carefullest come
 short of the perfect keeping of his    
laws2 and yet wilt thou scorn men for   
doing so much1 when they know1 and thou 

confessest1 that they do too little8    
,could they do all1 they did but their  
duty1 ,luke xvii4 #aj4  #f4 ,thou       
scornest men because they will not set  
up themselves1 their own wit1 and will1 
against their ,maker4 ,god hath         
commanded them to give all diligence to 
make their calling and election sure1 #b
 ,pet4 i4 #aj2 and to strive to enter in
 at the strait gate1 ,matt4 vii4 #ac2   
and day and night to meditate in his    
law1 ,psal4 i4 #b2 and to love him with 
all their heart and might2 and to pray  
continually1 #a ,thess4 v4 #ag4 ,and    
thou deridest men for obeying these     
commands6 ,why1 what wouldst thou have  
us do1 man8 should we tell ,god that we 
are wiser than he8 and that he shall not
 have his will1 but we will have our    
own8 and that we know a better way than 
he hath appointed us8 and that he is    
mistaken1 and would deceive us by his   
laws8 ,wouldst thou have men thus to be 
voluntarily mad1 and profess themselves 
open rebels against ,god8  #g4 ,thou    

scornest men because they trust him that
 is truth and goodness itself4 ,we      
cannot imagine that he can deceive us by
 his word1 or that he maketh any law for
 us that is not good1 or requireth any  
duty of us that shall be to our hurt1 or
 that we shall be losers by4#eea ,and   
therefore we resolve to obey him as     
carefully as we can1 because we are     
confident that goodness itself will not 
abuse us1 and truth itself will not     
deceive us3 and is this a matter to be  
scorned for8 should not children trust  
their father8  #h4 ,thou deridest men   
for not sinning against their certain   
knowledge and experience4 ,they know    
that a holy life is best1 though thou   
dost not2 they know the reasonableness  
of it2 they know the sweetness of it2   
they know the necessity of it4#eeb ,and 
must they renounce their own            
understandings8 must they be ignorant   
because thou art ignorant8 and put out  
their eyes because thou art blind8 ,is  
it a crime for men to be wiser than     

thou8 and that in the matters of ,god   
and their salvation8 ,they have tried   
what a holy life is1 and so hast not    
thou4 ,they have tried what a life of   
faith and obedience is3 and must they   
renounce their own experience8 ,must    
they that have tasted it say honey is   
bitter1 because thou that never didst   
taste it sayest so8 ,alas1 what         
unreasonable men have we to deal with6  
#i4 ,thou opposest and scornest men for 
loving themselves2 yea1 for loving their
 soul1 and taking care of its health and
 welfare4 ,for how can a man truly love 
himself1 and not love his soul which is 
himself8 ,and how can a man love his    
soul1 and not prefer it before the low  
concernments of his flesh8 and not take 
the greatest care of its greatest       
everlasting happiness8 ,can a man truly 
love himself1 and yet damn himself1 or  
lose the little time in which he must1  
if ever1 work out his salvation8 ,you   
will not scorn him that is careful of   
your children1 or your very cattle8 ,you

 love them1 and therefore are careful of
 them yourselves4 ,and shall not he that
 loveth his soul be careful of it8 ,to  
love ourselves is natural to us as men3 
and how shall he love his neighbour that
 loveth not himself8  #aj4 ,thou        
scornest men because they love heaven   
above earth1 and because they are       
desirous to live for ever with ,god and 
all the holy hosts of heaven4 ,for what 
is it that these men do so diligently1  
but seek to be saved8 ,what do they but 
seek first the kingdom of ,god1 and his 
righteousness8 and labour for the meat  
that perisheth not1 ,john vi4 #bg2 and  
lay up their treasure in heaven1 ,matt4 
vi4 #bj2 and set their hearts there1    
ver4 #ba2 and seek the things that are  
above1 and have their conversation in   
heaven1 ,col4 iii4 #a-c2 ,phil4 iii4    
#ai1 #bj4 ,and if it be so scornful a   
matter to seek for heaven1 sure thou    
never thinkest of coming to heaven      
thyself2 unless thou think to come      
thither by scorning at the seekers of   

it4  #aa4 ,thou deridest men because    
they are unwilling to be damned1 and    
unwilling to do that which they know    
would damn them2 or to neglect that     
without which there is no hope of       
escaping hell4 ,they believe the        
threatenings of ,god1 and therefore they
 think no pains too great to escape his 
wrath4 ,they think a holy life is both a
 necessary and an easy way to prevent   
everlasting torment3 but if thou think  
otherwise1 keep thy opinion till grace  
or hell shall make thee wiser2 and mock 
not at a man that will not play with his
 own damnation1 and leap into hell as   
desperately as thyself4  #ab4 ,thou     
deridest men because they will not be   
the voluntary destroyers of themselves4 
,were it not enough for thee to betray  
them unto others8 or to murder any of   
thy neighbours thyself8 but thou must   
wish them to do it with their own hands1
 and deride them if they will not8 ,o   
cruel monster6 that wouldst wish a man  
to lie in the fire of hell for evermore6

 and to go thither wilfully of his own  
accord6 which is ten thousand times     
worse than to wish him to cut his own   
throat4 ,dost thou say1 ,god forbid6 ,i 
desire no such thing4 ,why1 man1 dost   
thou do thou knowest not what8 ,doth not
 he tempt a man to be hanged1 that      
tempteth him to kill and steal8 ,when   
the righteous ,god hath unchangeably    
determined in his law1 that without     
holiness none shall see ,god1 and that  
,christ shall come in flaming fire to   
render vengeance to them that obey not  
his gospel1 and that all they shall be  
damned that obey not the truth1 but have
 pleasure in unrighteousness2#eec when  
,god hath resolved that hell shall be   
the wages of ungodliness1 dost thou not 
desire them to damn themselves1 when    
thou desirest them to be ungodly8 ,if   
thou believe that there is any hell at  
all1 then tell me what it is possible   
for any man to do1 to murder his soul   
and damn himself1 but only to be        
ungodly8 ,if this way do it not1 there  

is no danger of any other4 ,tell me1    
dost thou think the devil deserveth to  
be called a murderer of souls8 ,if not1 
it seems thou wilt openly take the      
devil's part2 but if he do deserve it1  
then the reason of all the world be     
judge1 whether that man deserve it not  
much more1 that will do much more       
against himself1 than the devil ever did
 or can do8 ,the devil can but tempt1   
but thou wouldst have men do the thing  
that he tempts them to1 and actually to 
sin1 and neglect a holy life4 ,and which
 is the worse1 he that doth the evil1 or
 he that only persuadeth them to it8 ,if
 the devil be called1 ,our adversary1   
that like a roaring lion goeth about    
night and day seeking whom he may       
devour1 #a ,pet4 v4 #h1 what should that
 man be called that doth far more       
against himself1 than all the devils in 
hell do against him8 ,sure he is a      
devourer or destroyer of himself4 ,tell 
me1 thou distracted scorner6 is the     
devil's work1 thinkest thou1 good or    

bad8 ,if it be good1 take thy part of   
it1 and boast of it when thou seest the 
end4 ,if it be bad1 7to deceive souls   
and entice them to sin and hell17 why   
wouldst thou have men do worse by       
themselves8 ,he that sinneth doth worse 
than he that tempteth4 ,tell me1 what   
way doth the devil take to do men hurt1 
and damn their souls1 but only by       
drawing them to sin8 ,he hath no other  
way in the world to undo any man1 but by
 tempting him to that which thou        
temptest men to2 even to sin against    
,god and to neglect a holy life4 ,so    
that it is plain that thou scornest and 
opposest men because they will not be   
worse than devils to themselves4  #ac4  
,moreover thou opposest men for not     
forsaking ,god6 ,what is it to forsake  
,god1 but to refuse to love1 and honour1
 and obey him1 as ,god8 ,he hath told us
 himself that he that cometh to ,god    
must believe that ,god is1 and that he  
is the rewarder of them that diligently 
seek him1 ,heb4 xi4 #f4 ,and is it not  

this diligent seeking him that thou     
deridest8 ,it is plain then that thou   
wouldst scorn men away from ,god1 and   
have them forsake him as thou hast done4
  #ad4 ,thou scornest men for not being 
hypocrites2 because they will be that in
 good earnest which thou hypocritically 
callest thyself1 and wouldst be thought4
 ,thou callest thyself a christian2 and 
what is it but for being serious        
christians that thou deridest them8     
,thou takest on thee to believe in ,god2
 and what is it but for obeying and     
serving ,god that thou deridest them8   
,thou takest on thee to believe the     
,scripture to be the word of ,god2 and  
what is it but for following the holy   
,scriptures that thou deridest them8    
,thou sayest thou believest the         
communion of saints2 and deridest them  
that hold the communion of saints in    
practice4 ,thou sayest thou believest   
that ,christ shall judge the world2 and 
yet scornest them that are serious in   
preparing for his judgment4 ,thou       

prayest that ,god's name may be         
hallowed1 and his kingdom come1 and his 
will be done on earth as it is in       
heaven2 and yet thou deridest them that 
hallow his name1 and are subjects of his
 kingdom1 and endeavour to do his will4 
,o wretched hypocrite6 ,and yet that    
tongue of thine pretendeth that it is   
their hypocrisy for which thou hatest   
and deridest them1 when thou dost it    
because they be not such blind and      
senseless hypocrites as thyself6 ,can   
there be grosser hypocrisy in the world1
 than to hate and scorn the serious     
practice of thy own profession8 and the 
diligent living according to that which 
thy own tongue professeth to believe8   
,if thou say that it is for doing too   
much1 and being too strict1 ,i answer   
thee1 if it be not the will of ,god that
 they do1 though ,i would not deride    
them1 ,i would seek to change them as   
well as thou6 ,but if it be the will of 
,god1 then tell me1 dost thou think they
 do more than those that are in heaven  

do8 or do they live more strictly than  
those in heaven8 ,if they do1 then      
oppose them and spare not4 ,if not1 why 
prayest thou that ,god's will may be    
done on earth as it is in heaven8  #ae4 
,thou deridest men for doing that which 
they were made for1 and that which they 
have their reason1 and will1 and all    
their faculties for2 take them off this1
 and they are good for nothing3 a beast 
is good to serve man1 and the plants to 
feed him2 but what is man good for1 or  
what was he made for1 but to serve his  
,maker8 ,and dost thou scorn him for    
that which he came into the world for8  
,thou mayst as well hate a knife because
 it can cut1 or a scythe for mowing1 or 
a clock for telling the hour of the day1
 when it was made for nothing else4     
#af4 ,thou deridest men for being saved 
by ,christ1 and for imitating his       
example4 ,what came ,christ for into the
 world but to destroy the works of the  
devil1 #a ,john iii4 #h2 and to save his
 people from their sins1 ,matt4 i4 #ba2 

and to redeem us from all iniquity1 and 
purify to himself a peculiar people     
zealous of good works8 ,tit4 ii4 #db4   
,and hath ,christ1 to the astonishment  
of men and angels1 come down into flesh1
 and lived among men1 and given them his
 holy doctrine and example1 and suffered
 death for them1 and all this but to    
bring men to zealous purity1 and darest 
thou make a scorn of it after this8     
,what is this but to scorn thy ,saviour1
 and scorn all the work of redemption1  
and tread under foot the ,son of ,god1  
and despise his blood1 his life1 and    
precepts8  #ag4 ,thou scornest men for  
being renewed and sanctified by the     
,holy ,ghost4 ,what is the work of the  
,holy ,ghost on us1 but to sanctify us8 
and what is it to sanctify us1 but to   
cleanse us from sin1 and cause us       
entirely to devote our souls and lives  
to ,god8 ,dost thou believe in the ,holy
 ,ghost1 or not8 ,if thou do1 what is   
that but to believe in him as the       
sanctifier of ,god's elect8 ,and what   

didst thou take sanctification to be1   
but this purity and holiness of heart   
and life8 and yet darest thou deride it8
  #ah4 ,thou deridest men for imitating 
those ancient saints1 whose names thou  
seemest thyself to honour1 and in honour
 of whom thou keepest holidays4 ,thou   
takest on thee to honour the names of   
,peter1 and ,paul1 and ,stephen1 and    
,john2 of ,augustine1 ,hierom1          
,chrysostom1 and other such saints of   
,god2 and yet wilt thou make a scorn of 
those that strive to imitate them8      
,search and see2 if any of these men    
did1 after their conversion1 live in    
luxury1 carding1 dicing1 profaneness1   
and if any of them were against a holy  
life1 against much praying1 hearing1    
reading the ,scriptures1 meditating1    
exact obedience to ,god2 then let not   
the shame be thine1 but mine4 ,he that  
is most unlike them1 let him have the   
scorn4  #ai4 ,thou deridest men for     
repenting of their former sin1 and for  
accepting that mercy which ,christ hath 

purchased1 and ,god hath offered them1  
and sent his messengers to entreat them 
to accept4 ,can they repent of their    
former ungodliness1 and not turn from it
 and amend8 ,if thou knewest what they  
know1 thou wouldst repent thyself1 and  
not deride men for repenting3 if thou   
knewest the gift of ,god1 thou wouldst  
beg it1 and gladly accept of it thyself1
 and not deride them that accept it4    
#bj4 ,thou scornest men for keeping that
 covenant1 which thou also madest with  
,god in thy baptism thyself4 ,at the    
same time thou speakest against the     
anabaptists1 that will not have their   
children baptized1 and deridest those   
that keep their covenant1 which in      
baptism they made4 ,what a monster of   
contradictions is an ungodly hypocrite6 
,didst thou not in baptism renounce the 
flesh1 the world1 and the devil1 and    
give up thyself in covenant to ,god the 
,father1 ,son1 and ,holy ,ghost8 ,and   
dost thou not yet know what thou didst8 
but scorn them that perform it8 ,what is

 it to be given up to ,god in baptism1  
but to take him for thy ,god1 thy       
,saviour1 and ,sanctifier1 whom thou    
must love1 and seek1 and obey in        
holiness1 with all thy heart1 and soul1 
and might8 ,he is a covenant-breaker    
indeed1 that hates the keeping of it4   
,i have hitherto been showing thee what 
it is that thou opposest and deridest3  
,i shall now tell thee further what thou
 dost1 in showing thee the aggravations 
of the sin1 and its importance4  #b4    
,consider in all this1 what an open     
enemy thou art to ,god1 and an open     
soldier for the devil3 what canst thou  
do more against ,god1 and do thy worst1 
than make a scorn of all his work and   
servants8 ,he feareth not thy power or  
rage2 thou canst not hurt him4 ,how many
 millions of such worms as thou can he  
tread to hell1 or destroy in a moment6  
,it is in his servants and service that 
he is honoured or opposed here1 and that
 mortals show their love or hatred to   
him4 ,and how canst thou devise1 if thou

 wouldst do thy worst1 to serve the     
devil more notoriously1 than by opposing
 and deriding the service of ,god8 ,if  
such be not ,satan's servants1 he hath  
none4  #c4 ,consider what a terrible    
badge of misery thou carriest about     
thee6 thou bearest the mark of ,satan1  
death1 and hell in thy forehead1 as it  
were4 ,if there were any doubt whether a
 swearer1 or drunkard1 or fornicator may
 be in a state of grace1 yet it is past 
all doubt that a scorner of godliness is
 not3 it were strange indeed for that   
man to be holy that derideth holiness3  
there is scarce any sort of men in the  
world1 that are more undoubtedly in a   
state of damnation than thou art4 ,it is
 dark to us what ,god will do with      
infidels1 and heathens that never had   
the means of salvation2 but what he will
 do with all the unbelieving and ungodly
 that have had the means1 we know past  
doubt2 much more what he will do with   
those1 that are not only void of        
holiness1 but deride it4 ,i deny not but

 yet if thou be converted thou mayst be 
saved3 and oh that ,god would give thee 
repentance to the acknowledging of the  
truth1 that thou mightest escape out of 
the devil's snares1 who leads thee      
captive at his will1 #b ,tim4 ii4 #be1  
#bf4 ,it is written of ,basil1 that by  
his prayers he caused the devil to give 
back a writing1 by which a wretched man 
had sold his soul to him1 that he might 
enjoy his master's daughter2 and that   
the man repented and was delivered3 if  
thou mayst be so recovered it will be a 
happy day for thee4 ,but till then it is
 as sure as the ,scripture is sure1 that
 thou art a miserable creature1 and an  
undone man if thou die in that condition
 that thou art in4 ,oh with what fear   
shouldst thou rise and lie down1 if thou
 hadst thy wits about thee1 lest thou   
shouldst die before thou art            
converted4#eed  #d4 ,to scorn at        
holiness is a defiance of grace1 as if  
thou didst renounce ,god's mercy3 thou  
dost thy worst to drive away all hope1  

and make thy case uncurable and         
desperate4 ,for if ever thou be saved1  
it must be by this grace and holy life  
which thou deridest3 and is scorning    
grace the way to get it8 ,and is it     
likely that the ,holy ,ghost will come  
and dwell in the man that scorneth his  
sanctifying works8  #e4 ,to scorn at    
godliness1 is a daring of ,god to give  
over his patience1 and presently to     
execute his vengeance on thee6 ,canst   
thou wonder if he should make thee a    
monument of his justice1 and set thee up
 for all others to take warning by8 ,who
 is fitter for this1 than the scornful  
opposers of his grace and service8      
,hasten not vengeance1 man2 it will come
 time enough4 ,will a worm defy the ,god
 of heaven8  #f4 ,how little dost thou  
understand of all that thou opposest6   
,didst thou ever try a holy life8 ,if   
thou hadst1 thou wouldst not speak      
against it2 if thou hast not1 art thou  
not ashamed to speak evil of that which 
thou dost not understand8 ,it is a thing

 that none can thoroughly know without  
experience3 try it awhile1 and then     
speak thy mind4  #g4 ,didst thou ever   
consider how many judgments are against 
thee1 and whom thou dost contradict and 
scorn8 7#a47 ,if thou scorn at serious  
godliness1 at preaching1 hearing1       
reading1 praying1 meditating1 and strict
 avoiding sin1 thou contradictest ,god  
himself2 for none in all the world is so
 holy1 or so much for holiness1 as he3  
and therefore ultimately1 it is him that
 all thy malice is against2 even ,god   
the ,father1 and the ,redeemer1 and the 
,sanctifier4 7#b47 ,thou settest thyself
 against all the evidence of ,scripture2
 7#c47 ,and against all the works of    
,god3 for all conspire to call the world
 to holiness and strict obedience to    
,god4 7#d47 ,and thou contradictest all 
the prophets and apostles1 and all the  
ancient fathers of the church2 and all  
the martyrs and saints of ,god that were
 ever in the world2 and all the learned 
faithful ministers and pastors of the   

church that are or have been2 and all   
the godly throughout the world2 and all 
that ever had experience of a holy life3
 and what art thou1 that thou shouldst  
scorn all these8 ,art thou wiser than   
all the ministers and godly persons in  
the world8 than all the apostles and    
holy martyrs of ,christ1 that ever were8
 yea1 than ,god himself8  #h4 ,didst    
thou ever mark how unlike the speech of 
,christ and his apostles was to thine8  
,did they deride men for being too      
diligent1 for the pleasing of ,god and  
saving of their souls8 ,read but these  
places following and judge3 ,matt4 v4   
#h1 #aa1 #bj2 vi4 #ba1 #cc2 vii4 #ac1   
#ad2 #a ,pet4 iv4 #ah2 #b ,pet4 iii4    
#aa2 i4 #aj2 ,heb4 xi4 #f2 ,matt4 v42   
,rom4 viii4 #a1 #e-i1 #ac2 ,phil4 iii4  
#ah1 #ai2 ,heb4 xii4 #bh1 #bi4  #i4     
,dost thou not thyself do as much for   
the world1 as those that thou opposest  
do for heaven8 ,art thou offended that  
they preach and pray so long8 ,art not  
thou longer about thy worldly business8 

,and are not gallants longer at a feast1
 or visit1 or games and recreations8    
,art thou offended that they talk so    
much of heaven8 ,and dost not thou talk 
more of earth8 ,and which of these dost 
thou think in thy conscience1 doth      
better deserve to be sought and talked  
of8 ,which will prove better at the     
last8 ,and whose labour will be more    
worthy of derision8  #aj4 ,what gain    
would it be to thee if thou hadst thy   
will1 and praying1 and preaching1 and   
holiness were as much banished from the 
world as thou wouldst have it8 and if   
men to please thee should displease     
,god1 and cast away their souls for     
ever8 ,would it do thee good for earth  
to be so like to hell8 ,it is the grief 
of godly men already1 to think how      
little holiness is in the world3 there  
is scarce a sadder thought that ever    
came into my heart1 than to survey all  
the nations of the earth2 and to think  
how ignorance and ungodliness abound1   
and how few there be that are truly     

holy2 and what an inhuman creature is   
that who yet would have them fewer2 and 
scorn out of the world the little wisdom
 and piety that is left6#eee  ,and would
 it be any pleasure to thee in hell1 if 
men should accompany thee thither to    
humour thee8 ,nay1 it would be thy      
everlasting torment1 to see there so    
many for ever undone1 by hearkening to  
thy wicked counsel4 ,say not1 that thou 
art not so cruel1 and it is not their   
damnation that thou desirest3 no more is
 it thy own that thou desirest2 but all 
is one as to the effect1 if thou desire 
the way to it4 ,thou mayst as well give 
one man poison1 and deride at another   
for eating and drinking1 and yet say1 it
 is not your death that ,i desire4 ,but 
die they must1 if they are ruled by     
thee4  #aa4 ,were not he a cruel man    
that would not do as much for the saving
 of his neighbour's soul1 as that which 
thou deridest them for in the saving of 
their own8 ,if thou wert sick1 should ,i
 refuse to pray for thy life8 ,or if ,i 

knew that it might save another's soul1 
should ,i think any means or pains too  
much8 ,if not1 methinks ,i may be       
allowed to do as much for myself1 as    
charity bids me do for another4  #ab4   
,is it a season to mock at holiness1    
when at the same time there are so many 
millions of souls in heaven that all    
came thither by the way of holiness8 and
 so many millions of souls in hell that 
all came thither for want of holiness8  
and while thou art prating against it1  
they are crying out in despair of the   
folly of their neglecting it8 ,would one
 of the souls in heaven regard thy mocks
 if he were to live on earth again8 ,or 
would one of the souls in hell be mocked
 thither1 if they were but tried with   
another life8 ,if thou sawest at this   
hour1 what unholy souls in hell are     
suffering1 and what holy souls in heaven
 enjoy1 wouldst thou ever mock again at 
holiness8 ,for shame consider what thou 
dost2 and see by faith the things that  
mortal eyes behold not4  #ac4 ,what if  

men should yield unto thy derisions1 and
 forsake a holy life to please thee8    
,wouldst thou undertake to justify them 
or be answerable for them before that   
,god1 that required holiness1 and will  
condemn all the unholy8 ,wouldst thou   
bring them off1 and save them from      
damnation8 ,alas6 poor soul1 how unable 
wilt thou be to save thyself6 ,and wilt 
thou take them for wise men1 if they    
displease the ,lord1 and go to hell to  
humour such a one as thou8  #ad4 ,thou  
wilt not thyself be mocked out of thy   
house1 or land1 or right1 nor from thy  
meat1 or drink1 or rest3 wouldst thou   
cast these away1 if another should mock 
but thee for using them8 ,i think thou  
wouldst not4 ,and wouldst thou have wise
 men be mocked out of their salvation8  
#ae4 ,thou wouldst not think it         
reasonable that thy children or servants
 be derided for loving or obeying thee8 
or thy very horse dispraised for serving
 thee8 ,and do they owe thee more1 than 
we all owe ,god8  #af4 ,god highly      

honoureth them and dearly loveth them1  
for that very thing that thou hatest and
 deridest them for4 ,john xvi4 #bg1 and 
xiv4 #ba1 ,he that hath my commandments 
and keepeth them1 he it is that loveth  
me3 and he that loveth me shall be loved
 of my ,father3 and ,i will love him1   
and will manifest myself to him4 ,psal4 
xi4 #g1 ,the righteous ,lord loveth     
righteousness3 his countenance doth     
behold the upright4 ,psal4 cxlvi4 #h1   
,the ,lord loveth the righteous4 #b     
,cor4 vi4 #af-ai1 ,for ye are the temple
 of the living ,god3 as ,god hath said1 
,i will dwell in them1 and walk in them2
 and ,i will be their ,god1 and they    
shall be my people4 ,wherefore come out 
from among them1 and be ye separate1    
saith the ,lord1 and touch not the      
unclean thing2 and ,i will receive you1 
and will be a ,father unto you1 and ye  
shall be my sons and daughters1 saith   
the ,lord ,almighty4 ,and darest thou   
scorn the sons and daughters of the     
,almighty8 even for that very thing for 

which he hath promised to receive them1 
and to be a ,father to them8 ,how       
contrary then art thou to ,god6 ,mal4   
iii4 #af-ah1 ,a book of remembrance was 
written for them that feared the ,lord1 
and thought upon his name2 and they     
shall be mine1 saith the ,lord of hosts1
 in that day when ,i make up my jewels3 
and ,i will spare them as a man spareth 
his own son that serveth him3 and darest
 thou scorn ,god's jewels1 and those    
that are thus precious to him8 ,for them
 that honour me ,i will honour1 and they
 that despise me shall be lightly       
esteemed1 #a ,sam4 ii4 #cj4 ,and wilt   
thou be one of his despisers1 opposing  
that in others1 for which ,god himself  
hath promised to honour them8  #ag4 ,to 
hate and scorn at holiness1 is to hate  
and scorn at ,god's own image2 and the  
clearest image of ,god that is under    
heaven2 even that which ,christ came    
down from heaven to give us the first   
draught of2 even that copy of the holy  
life of ,christ1 which by the ,spirit of

 ,god is drawn upon the heart4#eef ,and 
he that scorneth at this image of ,god1 
doth scorn at the ,holy ,ghost that made
 it1 and scorn at ,christ who gave us   
the first pattern1 and scorn at ,god    
himself whose image it is4 ,saith       
,chrysostom1 ,god is loved and hated in 
his servants1 as a king is honoured or  
despised in his image4 ,and he that dare
 scorn ,god1 and scorn ,jesus ,christ1  
and scorn the ,holy ,ghost1 in the image
 of ,god upon his children1 methinks    
should never have the face once to      
expect to be saved by the ,god that he  
doth scorn4  #ah4 ,thou art the shame of
 human nature2 and makest man so like a 
devil1 that it is hard to prove that the
 devils can do much worse than thou4#eeg
 ,can there be a greater sin1 than for a
 creature to scorn and deride the image 
and laws of his ,creator8 and hate and  
oppose1 or persecute men for obeying    
him1 and seeking to please him1 and to  
save their souls8 ,what couldst thou do 
worse if thou wouldst study to be as bad

 as thou canst8 ,what a shame it is to  
thy understanding to be so blind6 and to
 thy heart to be so wicked6 ,it were not
 half so great a shame to scorn the sun 
for shining1 or the earth for bearing   
fruit2 for though these are ,god's      
creatures1 yet they bear not the image  
of his holiness as his children do4     
,when he will condemn men at last it    
will be upon this account4 ,matt4 xxv4  
#dj1 #de1 ,verily ,i say unto you1      
,inasmuch as you did it not 7or did it7 
to one of the least of these 7my        
brethren7 ye did it not 7or did it7 unto
 me4 ,oh wonderful1 that the nature of  
man can ever come to this1 to hate1 and 
oppose1 and scorn the image and         
obedience of his ,maker1 and make a mock
 of the holiness of ,god6 ,it is a great
 question whether the very tempting men 
to such sins as these be not the devil's
 greatest sin3 and to commit it is worse
 than to tempt thee to commit it 7cteris
 paribus74 ,and for a man that hath a   
,saviour offered him1 thus to scorn his 

,saviour's grace1 and mock his servants1
 must needs be far worse than for the   
devil to do it who hath no ,saviour1 no 
pardon offered1 and no hope1 but is shut
 up under endless desperation3 as it is 
worse for a child to curse his father1  
or scorn him1 than for an enemy to do   
it4 ,think and tremble1 how near this   
deriding or opposing the work of the    
,holy ,ghost1 doth come to the          
unpardonable blasphemy against him4#eeh 
#ai4 ,what villany may not be expected  
from thee1 that canst commit such a sin 
as this8 ,may not thy neighbour look for
 any mischief that thy carnal interest  
shall lead thee to do against him8 ,is  
it any wrong to thee to think that thou 
art a thief1 a murderer1 a whoremonger1 
a deceiver1 unless it be for want of a  
temptation to commit them2 or that thou 
wouldst be a traitor against thy king   
and country2 or perfidious to thy truest
 friend1 if thou wert tempted to it2    
when thou scornest men for obeying ,god 
himself8#eei ,can that man stick at any 

wickedness that he is equally tempted   
to1 who dare scorn his ,maker1 the      
,redeemer1 and the ,sanctifier2 and spit
 contempt upon holiness itself1 the     
image of his ,judge8 ,for my part1 if   
ever ,i trust thee or any such man as   
thou1 with life or liberty1 or with the 
worth of a groat1 it shall be thy       
interest and not thy honesty and        
conscience that ,i will trust2 ,i will  
trust thee little further than ,i would 
trust the devil himself that governs    
thee4  #bj4 ,lastly1 consider what thou 
wilt think of thyself for this at death 
and judgment4#efj ,will it comfort thee 
when thou art going to be judged of     
,god1 to think that thou art now going  
into the presence of that ,god whom thou
 wast wont to scorn8 ,when thou seest   
,christ come with thousands of his holy 
angels to judge the world1 will it      
comfort thee to think1 this is he whose 
holy life1 and precepts1 and servants ,i
 mocked or persecuted on earth8 ,now ,i 
must be judged by him that ,i derided4  

,oh dreadful case6 for a scorner or     
persecutor of godliness1 to go to be    
judged by that holy ,god whose ways he  
scorned and persecuted6#efa ,if you say1
 ,it was not ,christ but a man that you 
derided2 see ,matt4 xxv4 #dj1 #de2 ,luke
 xix4 #bg2 ,acts ix4 #d1 ,saul1 ,saul1  
why persecutest thou me8 ,if thou scorn 
a child for that in which he resembleth1
 imitateth1 or obeyeth his ,father1 thou
 wilt find in the day of judgment to thy
 woe1 that it was the ,father himself   
that was the utmost and principal object
 of thy scorn4 ,then ,i had rather be   
the vilest toad than such a man4 ,then  
wilt thou stand to what thou saidst8    
,wilt thou then maintain thy slanders   
and reproach8 ,wilt thou then condemn or
 scorn the godly1 when thou seest them  
justified at ,christ's right hand1 or   
glorified with him in heaven8 ,no6 as   
,mal4 iii4 #ah1 when ,god makes up his  
jewels1 then shall ye return and discern
 between the righteous and the wicked1  
between him that serveth ,god and him   

that serveth him not4 ,then how gladly  
would you eat all the words of reproach 
and scorn1 that ever you uttered against
 a saint2 and wish that you had never   
spoken them6 ,i tell you it is an       
unseemly thing for the same man now to  
scorn at godliness1 who will so speedily
 tremble before the righteous ,god in   
the remembrance of it6  ,i have thought 
these discoveries of the horridness of  
this sin1 to be the best directions     
against it2 for as it is a sin thou     
gettest nothing by1 so it is a sin that 
thou mayst easily leave if thou be      
willing4 ,but for those that are yet but
 in the way to it1 or in danger of it1  
,i shall add these further directions to
 keep them from so desperate a          
wickedness4  ,direct4 ,i4 ,avoid the    
company of those distracted men1 that   
dare revile the servants and ways of    
,god4 ,there is that in your corrupted  
natures1 which will incline you to      
imitate the most horrid blasphemies if  
you often hear them4 ,we have seen it in

 our days1 that in imitation of others1 
men have been drawn to sins not to be   
named3 to drink healths to the devil1 to
 make ,god damn me an ordinary by-word4 
,be not therefore companions of them4   
,direct4 ,,ii4 ,take heed of sinning    
yourselves into blindness of mind and   
hardness of heart4 ,forsake not ,god1   
lest you be forsaken by him4 ,it is men 
forsaken of ,god that ordinarily come to
 this desperate degree of sin3 insomuch 
that the book of ,homilies thus         
describing them saith1 ,the third sort  
he calleth scorners1 that is1 a sort of 
men whose hearts are so stuffed with    
malice1 that they are not contented to  
dwell in sin1 and to lead their lives in
 all kind of wickedness1 but also they  
do contemn and scorn in others1 all     
godliness1 true religion1 all honesty   
and virtue4 ,of the two first sorts of  
men1 ,i will not say but they may take  
repentance and be converted unto ,god3  
of the third sort1 ,i think ,i may      
without danger of ,god's judgment       

pronounce1 that never any yet were      
converted unto ,god by repentance1 but  
continued still in their abominable     
wickedness1 heaping up to themselves    
damnation against the day of ,god's     
inevitable judgment4#efb ,though ,i take
 this to be too severe1 yet it is the   
judgment of the church of ,england1 and 
terrible to scorners that profess their 
assent to it4  ,direct4 ,,iii4 ,take    
heed of scorning at the very            
circumstances or modes of worship which 
you dislike2 for such scorns come so    
near to the worship itself1 that the    
minds of the hearers may easily be hence
 drawn to dishonour the substance for   
the sake of the derided mode or         
circumstance2 and it plainly savoureth  
of a bold profaneness1 which grave and  
sober christians do abhor4 ,in the case 
of idolatry1 or where the very substance
 of the worship is impious and          
forbidden1 ,i deny not but ,elias may   
7sometimes1 and with wariness7 be       
imitated1 who derided ,baal's priests3  

but to do thus upon smaller differences 
in the manner or circumstances of       
worship1 is the way to teach men to turn
 all religion into matter of derision   
and contempt4 ,if you see about the king
 some circumstance of clothing1         
ornament1 or attendance of his          
followers1 which you dislike or judge   
ridiculous1 if you look toward him with 
a scornful laughter1 it will not excuse 
you to say1 ,i laughed not at the king1 
but at such or such a thing about him2  
for his presence should have restrained 
you from that which seemeth to be a     
deriding of him4 ,so here1 ,i know you  
will say1 ,it is not at ,god's worship1 
but at such words or gestures of the    
minister that ,i scorn3 but take heed of
 dallying with holy things2 play not so 
near the consuming fire2 give not others
 occasion to deride the thing itself by 
your deriding the circumstances1 though 
they were unapt4 ,have we not seen1     
while factious christians raise jests1  
and nicknames1 and scorns against each  

other1 how the profane and common       
enemies of religion do take them up1 and
 turn them against all serious          
godliness1 to the trouble of others and 
their own damnation8#efc ,and we have   
had experience in these contentious     
times1 that it is the sectaries and the 
profane that are apt to use these scoffs
 and scorns against the things and      
persons that they mislike2 and that     
sober1 peaceable1 judicious men of all  
sides do abhor it4 ,how unsavoury and   
profane have all sober men thought it1  
when they heard some young and          
hot-brained persons mocking at the      
,common-prayer by the name of ,pottage1 
and at the surplice by the name of ,the 
whore of ,babylon's smock6 ,and from    
hence the same spirit led them as       
proudly and bitterly to deride at       
ministers1 universities1 learning1      
temples1 tithes1 and all the            
appurtenances of worship2 yea1 at the   
,lord's day1 and singing psalms1 and    
preaching1 and almost all the duties of 

religion3 for when once men will pretend
 to strive for ,god1 with the spirit and
 weapons of ,satan1 and the world1 and  
flesh1 there is no stop till they come  
to the bottom of impiety1 and do        
,satan's work in ,satan's way3 and so on
 the other side1 while some have too    
reproachfully scorned such1 as          
,precisians or ,puritans1 who differed  
from them about the form of church      
government and ceremonies1 the rabble of
 the profane soon got advantage by it1  
and turned these words to so common and 
bitter reproaches of the godly1 sober1  
peaceable people of the land1 that ,mr4 
,robert ,bolton saith1 ,i am persuaded  
there was never poor persecuted word1   
since malice against ,god first seized  
on the damned angels1 and the graces of 
heaven dwelt in the heart of man1 that  
passed through the mouths of all sorts  
of unregenerate men1 with more          
distastefulness and gnashing of teeth1  
than the name of ,puritan doth at this  
day2 which1 notwithstanding as it is now

 commonly meant1 and ordinarily proceeds
 from the spleen and spirit of          
profaneness and good fellowship1 is an  
honourable nickname1 that ,i may so     
speak1 of christianity and grace4#efd   
,see more cited out of him1 and ,bishop 
,downam1 ,bishop ,abbot1 c4 in my       
,formal ,hypocrite1 p4 #baj1 #bab1 c4   
,direct4 ,,iv4 ,be very fearful of      
making the persons of the godly         
contemptible1 though for their real     
faults1 lest the ungodly easily step    
thence to the contempt of godliness     
itself4 ,for it is easy to observe how  
commonly the vulgar judge of the        
doctrine and religion by the person that
 professeth it4 ,if a papist or a       
sectary live a holy life1 take heed of  
making a scorn at their persons1        
notwithstanding thou takest the rise of 
thy derision from their mistakes2 for   
even a mistaking saint is dearly beloved
 and honoured of ,god2 and wherever     
holiness is1 it is the most great1      
resplendent1 and predominant thing in   

him that hath it2#efe and therefore puts
 a greater honour on him1 than any      
mistake or infirmity can dishonour him3 
as the person of a king must not be     
dishonoured by a reproachful mention of 
his infirmities1 lest it reflect upon   
his office2 so neither must the person  
of a holy man1 lest it reflect on his   
religion4 ,not that any man's person    
should credit or secure his faults1 nor 
that we should judge of the faults or   
manners by the men1 instead of judging  
of the men by their manners2 but you    
must judge of them by that which is     
predominant2 and so blame their faults1 
as to preserve the honour of their      
virtues and religion1 and of their      
persons for their virtues' sake4 ,so    
blame the falls of ,noah1 and ,lot1 and 
,david1 and ,peter1 as may make the sin 
more odious1 but not so as may make     
their persons contemptible1 lest it make
 their religion next to be contemned4   
,mark here the difference between the   
mentioning of good men's falls by the   

godly and by the ungodly4 ,the godly    
mention them to make sin appear a thing 
more to be feared and watched against1  
and holiness to appear more excellent   
and necessary2 but the ungodly mention  
them 7and read them in ,scripture7 to   
make themselves believe that sin is not 
so bad and dangerous a thing as         
preachers tell them2 and that holiness  
doth but little differ from a fleshly   
life4  ,direct4 ,v4 ,judge not of ,god's
 servants barely by report1 without some
 considerable acquaintance with them4 ,i
 cannot remember one of a multitude of  
the enemies1 scorners1 and persecutors  
of godliness1 great or small1 high or   
low1 but such as never had the happiness
 to be well acquainted with them1 by any
 familiarity1 or observation of the     
secret passages of their lives2 but     
usually they are such as know them but  
by report1 or by sight1 or small        
acquaintance4 ,and if they did but live 
with them in the same houses1 or were of
 their familiarity1 it were the         

likeliest way to change their minds and 
speeches2 unless their acquaintance were
 only with some of the more ignorant1   
passionate1 or distempered sort of      
christians4  ,direct4 ,,vi4 ,take heed  
of uncharitableness and malice against  
any2 but especially the servants of     
,christ4 ,for this blinds the judgment1 
and mads men with a venomous kind of    
passion1 and will make them scorn and   
rage against the most holy servants of  
the ,lord4 ,the least true love to a    
christian1 as a christian1 would do much
 to the cure of all this sin4  ,direct4 
,,vii4 ,take heed of being engaged in a 
sect or faction1 and take heed of the   
carnal zeal of schism1 and of the spirit
 of faction1 which ordinarily makes men 
think it lawful1 if not necessary1 to   
scorn the persons that seem against     
them1 that so they may disable them from
 hindering the interest of their cause  
or party4 ,thus papists1 and thus--the  
factious ones of every party1 think that
 their revilings are but the necessary  

disarming of the enemies of ,god 7for   
such all must seem that differ from     
them72 and a stripping them of that     
honour by which they might do hurt4     
,thus good is pretended for the most    
odious evil1 and ,god is set up against 
that love which is the fulfilling of his
 law2 and made the patron of the        
scorners of his children2 but surely he 
scorneth the scorners1 ,prov4 iii4 #cd4 
,direct4 ,,viii4 ,take heed of error and
 infidelity3 for if the understanding be
 once deluded1 and take religion itself 
to be but a deceit or fancy1 and        
godliness to be but conceit and         
hypocrisy1 no wonder if it be made a    
scorn by such4 ,and such scorners will  
justify themselves in it1 and think they
 do no harm2 so great a plague is a     
blinded mind4  ,i have said less against
 this devilish sin than the nature of it
 requireth1 because ,i have already said
 so much1 especially in three treatises1
 viz4 ,the vain ,religion of the ,formal
 ,hypocrite2 that called ,now or ,never2

 and ,a ,saint or a ,brute4  ,i conclude
 with these earnest requests to the     
godly3 #a4 ,give men no occasion of     
scorn by your imprudence1 scandal1      
selfishness1 or passions1 as you tender 
the honour of ,god and men's salvation4 
,as ,chrysostom saith1 ,as he that      
beareth the king's standard in fight had
 need to be well guarded1 so he that    
carrieth the name and profession of ,god
 and godliness4#eff #b4 ,be not         
discouraged by scorners3 these are but  
easy in comparison of what ,christ      
suffered for you1 and what the scorners 
themselves must suffer4  ,,footnotes3   
#dgd ,see the directions for holy       
conference1 part ii4 ch4 #aj4  #dge     
,psal4 lvii4 #h2 xvi4 #i2 xxx4 #ab4     
#dgf ,matt4 vii4 #af-ah2 xii4 #cc1 #cd4 
#dgg ,lingua index mentis4 ,aristippus  
being asked1 ,quid differat sapiens ab  
insipiente8 ,mitte1 inquit1 ambos nudos 
ad ignotos1 et disces4 ,laert4 in       
,aristip4  #dgh ,psal4 lxvi4 #b2 xcvi4  
#b2 cxxxv4 #c2 cxlviii4 #ac2 xxix4 #b2  

c4  #dgi ,matt4 xii4 #ca4 ,they who use 
but few words need not many laws1 said  
,charyllus1 when he was asked why       
,lycurgus made so few laws4 ,plut4      
,apophtheg4 p4 #dbc4  #dhj ,plato rect  
dicere1 in quatuor scindit3 #a4 ,quid   
dicere oportet4 #b4 ,quam multum dicere4
 #c4 ,ad quos4 #d4 ,quando sit dicendum3
 ea oportet dicere qu sint utilia et    
dicenti et auditori3 nec nimis multa nec
 pauciora quam satis est4 ,si ad        
peccantes seniores dicendum sit1 verba  
illi tati congrua loquamur3 sin vero ad 
juniores dicendum sit1 majore autoritate
 utamur in dicendo4 ,laert4 in ,plat4   
#dha ,quod facere instituis noli        
prdicare3 nam si facere nequiveris1     
rideberis4 ,pittaci ,sent4 in ,laert4   
#dhb ,didymus ,alex4 on ,james iii4 of  
bridling the tongue1 saith1 ,non        
putandum est de peccato prolativi       
sermonis1 qu solcismos et barbarismos   
quidam vocant1 hc fuisse dicta4  #dhc   
,existimant loquacitatem esse facundiam1
 et maledicere omnibus1 bon conscienti  

signum arbitrantur4 ,hieron ,cont4      
,helvid4  #dhd ,indignum hominem        
divitiarum grati laudare noli4 ,bias in 
,laert4  #dhe ,loqui qu sentis1 et      
sentire qu loqueris1 ut ,seneca4--,fidum
 nihil lingua loqui valet1 dum cordi    
duplex alt insedit sensus4 ,sent4       
,pittaci in ,laertio4 ,bias percontanti 
homini impio quid esset pietas1 nihil   
respondet2 cumque ille silentii causam  
sciscitaretur1 quia1 inquit1 de rebus   
nihil ad te pertinentibus quris4 ,laert4
  #dhf ,james i4 #ai1 ,slow to speak1   
slow to wrath4 ,prov4 xvii4 #bh4  #dhg  
,noli cito loqui3 est enim insani       
indicium4 ,bias in ,laert4  #dhh ,psal4 
cxxxix4 #d4  #dhi ,deut4 vi4 #ac2 x4    
#bj4  #dij ,isa4 xlviii4 #a2 ,jer4 iv4  
#b4  #dia ,deut4 x4 #bj2 ,isa4 xlv4 #bc2
 lxv4 #af2 ,jer4 iv4 #b4  #dib ,amos    
viii4 #ad2 ,hos4 iv4 #ae2 ,zeph4 i4 #e2 
,jer4 xii4 #af2 ,isa4 xix4 #ah4  #dic   
,see ,dr4 ,hammond's ,pract4 ,catech4 on
 the third commandment4 ,jer4 v4 #b2    
,rev4 xix4 #ab4  #did ,saith            

,fitzherbert1 #a4 #a4 c4 #bc4 n4 #ag1 ,i
 cannot but lament1 that so great an    
impiety as blasphemy is1 being so       
common1 doth pass unpunished3 whereas in
 other countries the least blasphemies  
are severely chastened3 insomuch that in
 ,spain ,i have known a man set in the  
market-place1 the greatest part of a    
day1 gaping with a gag in his mouth1 for
 swearing only by the life of ,god4     
#die ,see ,jer4 v4 #ba1 #bb2 ,job xlii4 
#e1 #f2 and xxxviii4 #b1 #c1 c4  #dif   
,psal4 xxix4 #b2 lxvi4 #b2 lxviii4 #d2  
xxxiv4 #c2 xcvi4 #b2 ,isa4 ix4 #f2 xii4 
#d2 xli4 #be2 ,jer4 xxxiv4 #af2 ,ezek4  
xxxvi4 #bb1 #bc2 #a ,kings viii4 #af1   
#ah1 #ai1 #bi2 ix4 #c1 #g2 #b ,sam4 vii4
 #ac2 ,deut xiv4 #bc2 ,psal4 cxlv4 #a1  
#b2 ,isa4 xxvi4 #h1 #ac2 ,psal4 lxxxvi4 
#i1 #ab2 cxxxv4 #ac2 ,cant4 i4 #c2 ,john
 xii4 #bh4  #dig ,vid4 ,aquin4 de       
,veritat4  #dih ,matt4 xxvi4 #fc2 ,mark 
xiv4 #fa2 xv4 #e2 ,luke xxiii4 #i2 ,john
 xix4 #i2 ,jer4 xxxviii4 #bf1 #bg4  #dii
 ,acts xxiii4 #f-i4 ,licitum est        

aliquando salva veritate1 illa verba    
proferre1 ex quibus probabiliter novimus
 auditores aliquid conclusores falsi4   
,hoc enim non est mentiri vel falsum    
testari1 sed tantum occasionem alteri   
prbere errandi non ad peccatum          
committendum sed potius vitandum4 ,ames4
 ,cas4 ,consc4 #a4 #e4 c4 #ec4 ,see     
,luke xxiv4 #bh2 ,john vii4 #h1 #aj4    
#ejj ,tolle voluntatem1 nec erit        
discrimen in actu4  #eja ,verba         
propterea instituta sunt1 non ut per ea 
se invicem homines fallant1 sed ut eis  
quisque in alterius notitiam            
cogitationes suas proferat4 ,verbis ergo
 uti ad fallaciam1 non ad quod sunt     
instituta1 peccatum est4 ,aug4          
,enchirid4  #ejb ,every lie is evil and 
to be avoided1 saith ,aristot4 ,ethic4  
#a4 #d4 ,see ,psal4 v4 #g2 ,prov4 vi4   
#ag1 #ai2 xii4 #bb2 xix4 #e1 #i2 xxi4   
#ah2 ,rev4 xxi4 #bg2 xxii4 #ae2 ,john   
viii4 #dd2 ,col4 iii4 #i4  #ejc ,numb4  
xxiii4 #ai2 #a ,sam4 xv4 #bi2 #a ,john  
v4 #aj4  #ejd #a ,kings xxii4 #bb1 #bc1 

,i will be a lying spirit in the mouths 
of all his prophets4 #b ,chron4 xviii4  
#ba1 #bb4  #eje ,it was one of the      
,roman laws1 tab4 #ab4 ,qui falsum      
testimonium dixisse convictus erit1 e   
saxo ,tarpeio dejiciatur4  #ejf ,hic    
autem homines fallunt et falluntur3     
miseriores sunt cum mentiendo fallunt1  
quam cum mentientibus credendo          
falluntur4 ,usque adeo tamen rationalis 
natura refugit falsitatem1 et quantum   
potest devitat errorem1 ut falli        
nollint1 etiam quicunque amant fallere4 
,august4 ,enchirid4 c4 #ag4  #ejg       
,petrarch4 #a4 #a4 de vit4 solit4  #ejh 
,spe delinquentibus promptissimum est   
mentiri4 ,cicer4  #eji ,ille veritatis  
defensor esse debet1 qui cum recte      
sentit1 loqui non metuit1 nec erubescit4
 ,ambr4 ,liars are valiant against ,god1
 and cowards against men4 ,montaigne's  
,ess4  #eaj ,avoid both the extremes1   
which ,petrarch mentioneth3 ,nam ut     
multi qui se bonos1 sic aliqui qui se   
malos fingerent sunt reperti2 quod vel  

humani favoris pestilentem auram2 vet   
invisam bonorum temporalium sarcinam    
declinarent4 ,quod de ,ambrosio lectum  
est4 ,quam similis amiciti adulatio8 non
 imitatur tantum illam sed vincit3 eo   
ipso gratiosos facit quo ldit4 ,senec4  
#eaa ,hieron4 in ,gal4 iv4  #eab ,cujus 
aures claus veritati sunt1 ut ab amico  
verum audire nequeat1 hujus salus       
desperanda est4 ,cicer4 ,rhet4 li4 #a4  
,nemo parasitum canum amat4 ,materia    
quoque fingendi tempore consenescit4    
,athnus4 ,malum hominem blandiloquentem 
agnosce tuum laquum esse4 ,habet suum   
venenum blanda oratio4 ,senec4  #eac    
,prov4 xii4 #ai4  #ead ,read ,prov4 xxi4
 #f4  #eae ,jer4 vii4 #d1 #h4  #eaf     
,temere affirmare de altero est         
periculosum propter occultas hominum    
voluntates1 multiplicesque naturas4     
,cicer4 ,prov4 xvii4 #d2 ,hos4 vii4 #c2 
,nah4 iii4 #a4  #eag ,insignis est      
temeritas1 cum aut falsa aut incognita  
res approbatur3 nec quicquam est turpius
 quam cognitione assertionem            

approbationemque prcurrere4 ,cicer4     
,acad4 l4 #a4  #eah ,acts v4 #d2 ,isa4  
lix4 #ac2 ,ezek4 xiii4 #i1 #ai4  #eai   
,prov4 xvii4 #g2 ,hos4 iv4 #h4  #ebj    
,rom4 vii4 #bj-bc4  #eba ,job xxi4 #ae2 
,mal4 iii4 #ad4  #ebb ,job xxiv4 #i2    
,heb4 xiii4 #ae4  #ebc #a ,kings xviii4 
#bg2 ,prov4 xxix4 #i4  #ebd ,james v4   
#ac1 ,is any merry8 ,let him sing       
psalms4  #ebe ,otiosum verbum est quod  
just necessitatis aut intentione pi     
utilitatis caret4 ,gregor4 ,moral4  #ebf
 #a ,cor4 iii4 #bj2 ,rom4 i4 #ba4  #ebg 
,job xxxv4 #af4 ,saith ,hugo1 there is a
 time when nothing1 and a time when     
something should be spoken2 but never a 
time when all should be spoken4  #ebh   
,eccles4 v4 #bc1 ,the ,spartan banished 
an orator for saying1 he could speak all
 day of any subject4 ,erasm4  #ebi ,see 
the ,manual of ,prayers printed at      
,antwerp4 #afeh4 pag4 #ejg4  #ecj       
,megabyzus1 a great ,persian lord1 was  
told by ,apelles1 that while he was     
silent they reverenced him for his gold 

and rich attire1 but when he talked of  
what he understood not1 the boys in the 
shop laughed at him4 ,plutarch de       
,tranquil4 ,anim4 pag4 #aed4  #eca ,see 
,ezek4 xxxiii4 #cj4 ,sollius ,apollinar4
 ,sidon4 in his description of king     
,theodoricus saith that at his feasts1  
,maximum tunc pondus in verbis est3     
quippe quum illic aut nulla narrantur   
aut seria4  #ecb ,difficile est cum iis 
durare qui neque otii neque negotii     
tempora distinguere norunt4             
,theophrastus4  #ecc ,col4 ii4 #h4  #ecd
 ,col4 iii4 #af1 #ag2 ,eph4 iv4 #bi2    
,psal4 cviii4 #a4  #ece ,eccles4 v4 #c1 
#g2 x4 #ab-ad2 ,psal4 xxxvii4 #cj2      
,prov4 xvii4 #bg1 #bh2 x4 #bj2 xii4 #ah2
 x4 #ai2 xviii4 #d-f2 xxi4 #bc4  #ecf   
,prov4 xxiii4 #h1 #i4  #ecg ,isa4 xxxii4
 #d-f2 ,matt4 xii4 #cd1 #cf2 #b ,cor4   
iv4 #ac2 ,john iii4 #aa2 #a ,john iv4   
#e2 ,prov4 xvi4 #bc2 ,psal4 xl4 #e2     
,cant4 vii4 #i4  #ech ,prov4 xxiii4 #af2
 ,psal4 cxlv4 #f1 #aa-ac1 #ba4  #eci    
,psal4 cxix4 #agb2 xlix4 #c2 xxxv4 #bh4 

#edj ,jer4 viii4 #f2 ,prov4 vi4 #bb2    
,psal4 lxxvii4 #ab2 cv42 cxiv42 cxlix4  
#aa4  #eda #a ,tim4 vi4 #ac2 #a ,pet4   
iv4 #ae4  #edb ,garrulo non respondere  
convitium est4  #edc ,prov4 xiv4 #ag2   
xv4 #ah2 ,eccles4 vii4 #h1 #i4  #edd    
,eccles4 ii4 #b2 vii4 #f2 ,eph4 v4 #d4  
#ede ,prov4 xxii4 #ag2 xii4 #ah2 xiii4  
#bj2 xv4 #b1 #g1 #ca4  #edf ,you will   
else be but ingeniosi nugatores1 as one 
called him that wrote a great book on a 
little matter4  #edg #a ,tim4 iv4 #ab2  
,job xii4 #ab2 ,eccles4 xi4 #aj4  #edh  
#a ,cor4 xv4 #cc4  #edi ,socrates inter 
loquendum spe1 agente id orationis      
vehementi1 jactare digitos solebat1 ita 
ut  plerisque rideretur1 et despectui   
haberetur3 qu tamen omnia quo animo     
ferebat4 ,laert4 in ,socrat4  #eej ,si  
quis vero eorum mitior1 et veritati     
aliquatenus propior1 videretur1 in hunc 
quasi ,britanni subversorem omnia odia  
telaque sine respectu contorquebantur1  
et omnia qu displicuerint1 ,deoque      
placuerint1 quali saltem lance          

pendebantur1 si non gratiora fuissent   
displicentia4 ,gildas4 ,quod autem qudam
 de illo inhonesta et maligna jactantur1
 nolo mireris3 cum scias hoc esse opus  
semper diaboli1 ut servos ,dei mendacio 
laceret1 et opinionibus falsis gloriosum
 nomen infamet2 ut qui conscienti su    
luce clarescunt1 alienis rumoribus      
sordidentur4 ,cyprian de ,cornel4       
,epist4 ad ,antonian4 ,hc et nos risimus
 aliquando4 ,tertul4  #eea ,malignity so
 blindeth the understanding that it     
maketh men ascribe all the evil that    
befalleth them1 to that which is the    
only way to happiness3 every bad success
 that the heathen ,romans had1 they     
imputed to the christians3 saith ,paul4 
,diaconus1 lib4 #c4 when ,radagusus the 
,goth invaded the ,romans3 ,pavor       
infinitus ,romam invadit2 declamatur a  
cunctis1 se hc ideo perpeti1 quod       
neglecta fuerunt magnorum sacra ,deorum3
 magnis querelis ubique agere3 et       
continuo de repetendis sacris           
celebrandisque tractatur3 fere in tota  

urbe blasphemi ad nomen ,christi1       
tanquam lues aliqua probris ingravantur1
 conducuntur a ,romanis adversus        
,radagusum duo ,pagani duces1 c4  #eeb  
,saith ,chrysostom1 ,as those that run  
or act in public games1 besides the     
prize which they hope for1 do much      
increase their strength and health by   
preparing their bodies for it3 so       
besides the hopes of heaven1 it is no   
small comfort and advantage here in the 
way1 which christians get by their holy 
lives4  #eec ,heb4 xii4 #ad2 #b ,thess4 
i4 #h-aj2 ii4 #ab4  #eed ,cyrillus      
,arrianorem ,episcopus1 ,hunnericum     
,regem persuasit1 non posse pacatum     
atque longvum obtinere regnum1 nisi     
nomen perderet innocentum4 ,qui tamen   
,dei judicio post non multos dies       
turpissima morte prventus1 scatens      
vermibus expiravit4 ,victor4 ,utic4 p4  
#cfi4  #eee ,rom4 xi4 #a1 #b4  #eef     
,luke xix4 #bg4  #eeg ,quid homini      
inimicissimum8 ,homo1 inquit ,martin4   
,dumiens4 de ,morib4  #eeh ,matt4 xii4  

#eei ,psal4 cxxiii4 #d4  #efj ,read well
 ,jude #ad1 #ae2 ,psal4 i4  #efa ,prov4 
ix4 #ab2 xxix4 #h2 ,isa4 xxviii4 #ad4   
#efb ,homil4 #aj part #b4 tom4 #i4 pag4 
#aej1 cited before in my ,now or ,never1
 p4 #abe4  #efc ,nicknames themselves   
are the great engines of the devil1 and 
to be avoided2 it was well with the     
church when there was no other name but 
christians put by ,christ's disciples on
 each other2 though by the enemies they 
were scornfully called ,nazarenes1 and a
 sect1 and heresy4  #efd ,disc4 of      
,happiness1 p4 #aic4  #efe ,pliny saith1
 that as pearls1 though they lie in the 
bottom of the sea1 are yet much nearer  
akin to heaven1 as their splendour and  
excellency showeth2 so a godly and      
generous soul hath more dependence on   
heaven whence it comes1 than on earth   
where it abideth4 ,a good saying for a  
heathen4  #eff ,socrates cum fuisset a  
quodam calce percussus1 admirantibus    
illius tolerantiam dixit1 ,quid si me   
asinus calce impetisset8 ,num illi diem 

dixissem8                               
,,chapter ,x4                           
,,directions ,,for ,,the ,,government   
,,of ,,the ,,body4                      
,,part ,i4                ,directions   
about our ,labour and ,callings4        
,tit4 ,i4 ,directions for the ,right    
,choice of our ,calling                 
and ordinary ,labour4  ,i have already  
spoken of christian works1 and the duty 
of our callings1 chap4 iii4 grand       
direct4 x2 and am now only to subjoin   
these few directions1 for the right     
choosing of your callings3 for of the   
using of them ,i must speak more anon4  
,direct4 ,i4 ,understand how necessary a
 life of labour is1 and the reasons of  
the necessity4  ,sidenote3 ,is labour   
necessary to all8  ,quest4 ,i4 ,is      
labour necessary to all8 or to whom1 if 
not to all8 ,answ4 ,it is necessary 7as 
a duty7 to all that are able to perform 
it3 but to the unable it is not         
necessary2 as to infants1 and sick      
persons1 or distracted persons1 that    

cannot do it1 or to prisoners1 or any   
that are restrained or hindered         
unavoidably by others1 or to people that
 are disabled by age1 or by any thing   
that maketh it naturally impossible4    
,sidenote3 ,what labour is necessary8   
,quest4 ,,ii4 ,what labour is it that is
 necessary8 ,answ4 ,some labour that    
shall employ the faculties of the soul  
and body1 and be profitable1 as far as  
may be1 to others and ourselves4 ,but   
the same kind of labour is not necessary
 for all4  ,in some labours1 the mind is
 more employed than the body2 as in the 
labours of a magistrate1 a minister1 a  
physician1 a lawyer1 c42 though some in 
these may have much bodily labour also4 
,the labour of some is almost only of   
the mind3 as1 #a4 ,of students in       
divinity1 philosophy1 law1 physic1 c4   
who are but preparing themselves for a  
calling4 #b4 ,of some ministers1 or     
other godly persons1 who by the iniquity
 of the place or times where they live1 
may for a season be disabled from       

appearing among men1 and labouring for  
any except by the mind2 being           
imprisoned1 or driven into solitude1 or 
otherwise made incapable4 #c4 ,of men   
that have some extraordinary necessity  
for a season1 to converse with ,god and 
themselves alone2 as1 men that are near 
death1 and have need to lay by all other
 labours to prepare themselves4 ,though1
 usually1 even they that are near death 
should labour the good of others to the 
last2 and in so doing they profit and   
prepare themselves4  ,the labour of some
 others is more of the body than the    
mind2 as1 most tradesmen and            
day-labourers4  ,and the labour of some 
is equally of the body and mind2 as1    
some painful ministers1 and physicians1 
scribes1 and artificers of more         
ingenious professions1 as watchmakers1  
printers1 builders1 c43 some of these   
are fittest for one man1 and some for   
another4#efg  ,sidenote3 ,will religion 
excuse from labour8  ,quest4 ,,iii4 ,may
 not religion excuse men from all other 

labour1 save prayer and                 
contemplation8#efh ,answ4 ,religion is  
our obligation to obey ,god4 ,god       
bindeth us to do all the good we can to 
others4 ,some men that have ability1    
opportunity1 and a call1 may be excused 
by religion from worldly labours1 as    
ministers2 but not from such spiritual  
labours for others which they can       
perform4 ,he that under pretence of     
religion1 withdraweth from converse1 and
 forbeareth to do good to others1 and   
only liveth to himself1 and his own     
soul1 doth make religion a pretence     
against charity1 and the works of       
charity1 which are a great part of      
religion2 for pure religion and         
undefiled before ,god and the ,father is
 this1 to visit the fatherless and      
widows in their affliction1 and to keep 
himself unspotted from the world1 ,james
 i4 #bg4 ,even when sickness1           
imprisonment1 or persecution disableth  
to do any more for others1 we must pray 
for them4 ,but while we can do more1 we 

must4  ,sidenote3 ,will not riches      
excuse8  ,quest4 ,,iv4 ,will not riches 
excuse one from labouring in a calling8 
,answ4 ,no2 but rather bind them to it  
the more2 for he that hath most wages   
from ,god1 should do him most work4     
,though they have no outward want to    
urge them1 they have as great a         
necessity of obeying ,god1 and doing    
good to others1 as any other men have   
that are poor4  ,sidenote3 ,why labour  
is necessary4  ,quest4 ,v4 ,why is      
labour thus necessary to all that are   
able8 ,answ4 #a4 ,god hath strictly     
commanded it to all2 and his command is 
reason enough to us3 #b ,thess4 iii4    
#aj-ab1 ,for even when we are with you1 
this we commanded you1 that if any would
 not work1 neither should he eat4 ,for  
we hear that there are some which walk  
among you disorderly1 working not at    
all1 but are busy-bodies3 now them that 
are such1 we command and exhort by our  
,lord ,jesus ,christ1 that with         
quietness they work and eat their own   

bread4 ,see ver4 #f1 #ad2 #a ,thess4 iv4
 #aa1 ,we beseech you1 brethren--that ye
 study to be quiet1 and to do your own  
business1 and work with your hands as we
 commanded you1 that ye may walk        
honestly 7or decently7 towards them that
 are without1 and that ye may have lack 
of nothing4 ,gen4 iii4 #ai1 ,in the     
sweat of thy face shalt thou eat bread1 
till thou return unto the ground4 ,and  
in the fourth commandment1 ,six days    
shalt thou labour4#efi ,so ,eph4 iv4    
#bh2 ,prov4 xxxi4 #cb1 #cc4  #b4        
,naturally action is the end of all our 
powers2 and the power were vain1 but in 
respect to the act3 to be able to       
understand1 to read1 to write1 to go1 c4
 were little worth1 if it were not that 
we may do the things that we are enabled
 to4  #c4 ,it is for action that ,god   
maintaineth us and our abilities3 work  
is the moral as well as the natural end 
of power4 ,it is the act by the power   
that is commanded us4  #d4 ,it is action
 that ,god is most served and honoured  

by3 not so much by our being able to do 
good1 but by our doing it4 ,who will    
keep a servant that is able to work and 
will not8 ,will his mere ability answer 
your expectation8  #e4 ,the public      
welfare1 or the good of many1 is to be  
valued above our own4 ,every man        
therefore is bound to do all the good he
 can to others1 especially for the      
church and commonwealth4 ,and this is   
not done by idleness1 but by labour4 ,as
 the bees labour to replenish their     
hive1 so man1 being a sociable creature1
 must labour for the good of the society
 which he belongs to1 in which his own  
is contained as a part4  #f4 ,labour is 
necessary for the preservation of the   
faculties of the mind4 7#a47 ,the labour
 of the mind is necessary hereto1       
because unexercised abilities will      
decay2 as iron not used will consume    
with rust4 ,idleness makes men fools and
 dullards1 and spoileth that little     
ability which they have4 7#b47 ,and the 
exercise of the body is ordinarily      

necessary1 because of the mind's        
dependence on the body1 and acting      
according to its temperature and        
disposition3 it is exceedingly helped or
 hindered by the body4  #g4 ,labour is  
needful to our health and life3 the body
 itself will quickly fall into mortal   
diseases without it 7except in some very
 few persons of extraordinary           
soundness74#egj ,next to abstinence1    
labour is the chief preserver of health4
 ,it stirreth up the natural heat and   
spirits1 which perform the chief offices
 for the life of man3 it is the proper  
bellows for this vital fire3 it helpeth 
all the concoctions of nature3 it       
attenuateth that which is too gross3 it 
purifieth that which beginneth to       
corrupt3 it openeth obstructions3 it    
keepeth the mass of blood and other     
nutritious humours in their proper      
temperament1 fit for motion1            
circulation1 and nutrition2 it helpeth  
them all in the discharge of their      
natural offices3 it helpeth the parts to

 attract each one its proper nutriment1 
and promoteth every fermentation and    
assimilation by which nature maintaineth
 the transitory1 still-consuming oil and
 mass3 it excelleth art in the          
preparation1 alteration1 and expulsion  
of all the excrementitious matter1 which
 being retained would be the matter of  
manifold diseases2 and powerfully       
fighteth against all the enemies of     
health4 ,in a word1 it doth incomparably
 excel the help of the most skilful     
physicians and excellent medicines in   
the world1 for the preventing of most   
diseases incident to man3 7and          
consequently to the benefit of the soul 
itself1 which cheerfully useth a        
cheerful and well-tempered body2 and    
useth a languishing1 sickly body1 as the
 rider useth a tired horse1 or as we use
 a sick or lazy servant1 or a blunted   
knife1 or a clock or watch that is out  
of order74 ,i speak all this of bodily  
labour1 which is necessary to the body1 
and consequently to the mind2 for want  

of which abundance grow melancholy1 and 
abundance grow sluggish and good for    
nothing1 and abundance cherish filthy   
lusts1 and millions yearly turn to earth
 before their time4 ,for want of bodily 
labour1 a multitude of the idle gentry1 
and rich people1 and young people that  
are slothful1 do heap up in the secret  
receptacles of the body a dunghill of   
unconcocted and excrementitious filth1  
and vitiate all the mass of humours     
which should be the fuel and oil of     
life1 and die by thousands of untimely  
deaths1 7of fevers1 palsies1            
convulsions1 apoplexies1 dropsies1      
consumptions1 gout1 c47 more miserably  
than if thieves had murdered them by the
 highway1 because it is their own doing1
 and by their sloth they kill           
themselves4 ,for want of bodily exercise
 and labour interposed1 abundance of    
students and sedentary persons fill     
themselves with diseases1 and hasten    
their death1 and causelessly blame their
 hard studies for that which was caused 

by their bodily sloth4 ,the hardest     
studies will do little harm to most men1
 if they do but by convenient1          
interposed bodily labour1 keep all the  
humours in their just temperament2 when 
by a sluggish walk now and then1 instead
 of labour and sweat1 they defraud      
themselves4 ,if the world knew but the  
benefit of temperance and labour to the 
maintaining of man's health and life1   
and the mischiefs of excess of meat and 
drink1 and idleness1 the love of health 
and life would do that with them1 which 
,god's authority will not do4  #h4      
,labour and diligence do keep the mind  
upon a lawful employment1 and therefore 
keep out many dangerous temptations1 and
 keep the thoughts from vanity and sin2 
and also keepeth out vain words1 and    
preserveth the soul from many sins1     
which a life of idleness and sloth doth 
cherish4 ,it helpeth even unlearned     
persons more effectually to restrain    
their thoughts and words from sin1 than 
the greatest knowledge and diligent     

watchfulness can do in an idle kind of  
life4  #i4 ,diligent labour mortifieth  
the flesh1 and keepeth under its        
luxurious inclinations1 and subdueth    
that pride1 and lust1 and brutish       
sensuality which is cherished by an idle
 life4  #aj4 ,lastly1 ,it is ,god's     
appointed means for the getting of our  
daily bread2 and as it is a more real   
honour to get our bread ourselves1 than 
to receive it by the gift of our friends
 or parents1 so is it more comfortable  
to a well-informed mind4 ,we may best   
believe that we have our food and       
provisions in mercy1 and that they shall
 be blest to us1 when we have them in   
,god's appointed way2 who hath said1 ,if
 any man will not work1 neither should  
he eat1 #b ,thess4 iii4  ,direct4 ,,ii4 
,as labour is thus necessary1 so        
understand how needful a stated calling 
is1 for the right performance of your   
labours4 ,a calling is a stated ordinary
 course of labour4 ,this is very needful
 for these reasons3 #a4 ,out of a       

calling a man's labours are but         
occasional1 or unconstant1 and so more  
time is spent in idleness than in       
labour4 #b4 ,a man is best skilled in   
that which he is used to4 #c4 ,and he   
will be best provided for it with       
instruments and necessaries4 #d4        
,therefore he doth it better than he    
could do another work1 and so wrongeth  
not others1 but attaineth more the ends 
of his labour4 #e4 ,and he doth it more 
easily2 when a man unused1 and          
unskilled1 and unfurnished1 toileth     
himself much in doing little4 #f4 ,and  
he will do his work more orderly1 when  
another is in continual confusion1 and  
his business knoweth not its time and   
place1 but one part contradicts another4
 ,therefore some certain calling or     
trade of life is best for every man4    
,quest4 ,i4 ,may not a man have a       
calling consisting of occasional1       
uncertain works8 ,answ4 ,he that can    
have no better1 may do thus2 so be it   
they are consistent works which he is   

able for3 as a footman may go of various
 errands1 and a day-labourer may do many
 sorts of works2 but great variety will 
be a great inconvenience to him4        
,quest4 ,,ii4 ,may a man have divers    
trades or callings at once8 ,answ4 ,yes1
 no doubt1 if it be for the common good1
 or for his own1 and no injury to any   
other2 nor so inconsistent1 as that one 
shall make him unfaithful in the other2 
then ,god forbids it not4  ,the         
question1 ,whether a man may change his 
calling1 ,i answered before1 chap4 iii4 
direct4 x4  ,direct4 ,,iii4 ,think not  
that a calling can be lawful when the   
work of it is sin2 nor that you1 or your
 labour1 or your gain1 in an unlawful   
calling1 shall be blest4 ,an unlawful   
act is bad enough2 but an unlawful      
calling is a life of sin4 ,to make sin a
 man's trade1 and work1 and living1 is a
 most horrid1 desperate course of life4 
,as mercenary soldiers1 that for their  
pay will fight against authority1 right1
 or innocency1 and murder men for half a

 crown a day3 and those that live by    
cheating1 stealing1 oppressing1 whoring1
 or by resetting such2 or upon the sin  
of such3 or of drunkards1 gamesters1 or 
other sensual vices1 which they         
knowingly and willingly maintain4       
,direct4 ,,iv4 ,think not that because a
 work is lawful1 that therefore it is   
lawful to make a calling of it4 ,it is  
lawful to jest in time and measure1 but 
not lawful to be a jester as a trade of 
life4 ,if in some cases it should prove 
lawful to act a comedy or tragedy1 it it
 will not follow1 that therefore it is  
lawful to be by trade a stage-player3 if
 a game at cards or dice may be in some 
cases lawful1 it follows not1 that it is
 lawful to be a gamester by trade4 ,the 
like ,i may say of many others4         
,direct4 ,v4 ,it is not enough that the 
work of your calling be lawful1 nor that
 it be necessary1 but you must take     
special care also that it be safe1 and  
not very dangerous to your souls4 ,the  
calling of a vintner and ale-seller is  

lawful and needful2 and yet it is so    
very dangerous that 7unless it be in an 
extraordinary place or case7 a man that 
loveth his soul should be loth to meddle
 with it1 if he can have a safer to get 
his bread by4 ,they get so little by    
sober people1 and their gain dependeth  
so much upon men's sin1 that it is a    
constant temptation to them to be the   
maintainers of it4 ,and frail man1 that 
can so hardly stand on firm ground1     
should be loth for a little money to    
walk still upon the ice1 and to venture 
his soul in a life of such temptations2 
for it is twenty to one but they will   
prevail4  ,direct4 ,,vi4 ,the first and 
principal thing to be intended in the   
choice of a trade or calling for        
yourselves or children1 is the service  
of ,god1 and the public good2 and       
therefore 7cteris paribus7 that calling 
which most conduceth to the public good 
is to be preferred4 ,the callings most  
useful to the public good are the       
magistrates1 the pastors1 and teachers  

of the church1 schoolmasters1           
physicians1 lawyers1 c4 husbandmen      
7ploughmen1 graziers1 and shepherds72   
and next to them are mariners1          
clothiers1 booksellers1 tailors1 and    
such other that are employed about      
things most necessary to mankind2 and   
some callings are employed about matters
 of so little use1 7as tobacco-sellers1 
lace-sellers1 feather-makers1           
periwig-makers1 and many more such17    
that he that may choose better1 should  
be loth to take up with one of these1   
though possibly in itself it may be     
lawful4 ,it is a great satisfaction to  
an honest mind1 to spend his life in    
doing the greatest good he can2 and a   
prison and constant calamity to be tied 
to spend one's life in doing little good
 at all to others1 though he should grow
 rich by it himself4  ,direct4 ,,vii4   
,when two callings equally conduce to   
the public good1 and one of them hath   
the advantage of riches1 and the other  
is more advantageous to your souls1 the 

latter must be preferred2 and next to   
the public good1 the soul's advantage   
must guide your choice3 as suppose that 
a lawyer were as profitable to the      
public good as a divine1 and that it is 
the way to far more wealth and honour2  
yet the sacred calling is much more     
desirable for the benefit of your souls2
 because it is an exceeding great help1 
to be engaged by our callings to have   
the word and doctrine of ,christ still  
before us1 and in our minds and mouths2 
when others must be glad to be now and  
then exercised in it1 when their hearts 
are cooled by the frequent and long     
diversions of their worldly business2 so
 that our calling and work is to an     
honest heart a continual recreation1 and
 preserving1 and edifying help to grace4
 ,so a schoolmaster's calling is usually
 but poor and very painful1 requiring   
much close attendance2 but yet it is of 
so great use to the common good1 and    
alloweth the mind so much leisure and   
advantage to improve itself in honest   

studies1 that it is fitter to be chosen 
and delighted in by a well-tempered     
mind1 than richer and more honoured     
employments4 ,it is sweet to be all day 
doing so much good4  ,direct4 ,,viii4   
,if it be possible1 choose a calling    
which so exerciseth the body1 as not to 
overwhelm you with cares and labour1 and
 deprive you of all leisure for the holy
 and noble employments of the mind2 and 
which so exerciseth your mind1 as to    
allow you some exercise for the body    
also4 #a4 ,that calling which so taketh 
up body and mind1 as neither to allow   
you commixed thoughts of greater things1
 nor convenient intermissions for them1 
is a constant snare and prison to the   
soul2 which is the case of many who     
plunge themselves into more and greater 
business than they can otherwise        
despatch2 and yet are contented to be   
thus continually alienated in their     
minds from ,god and heaven1 to get more 
of the world4 ,many poor labourers 7as  
clothiers1 tailors1 and other such7 can 

work with their hands1 and meditate or  
discourse of heavenly things without any
 hinderance of their work2 when many men
 of richer callings have scarce room for
 a thought or word of ,god or heaven all
 day4 #b4 ,on the contrary1 if the body 
have not also its labour as well as the 
mind1 it will ruin your health1 and body
 and mind will both grow useless4       
,direct4 ,,ix4 ,it is lawful and meet to
 look at the commodity of your calling  
in the third place 7that is1 after the  
public good1 and after your personal    
good of soul and bodily health74 ,though
 it is said1 ,prov4 xxiii4 #d1 ,labour  
not to be rich2 the meaning is1 that you
 make not riches your chief end3 riches 
for our fleshly ends must not ultimately
 be intended or sought4 ,but in         
subordination to higher things they may2
 that is1 you may labour in that manner 
as tendeth most to your success and     
lawful gain3 you are bound to improve   
all your ,master's talents2 but then    
your end must be1 that you may be the   

better provided to do ,god service1 and 
may do the more good with what you have4
 ,if ,god show you a way in which you   
may lawfully get more than in another   
way1 7without wrong to your soul1 or to 
any other17 if you refuse this1 and     
choose the less gainful way1 you cross  
one of the ends of your calling1 and you
 refuse to be ,god's steward1 and to    
accept his gifts1 and use them for him  
when he requireth it2 you may labour to 
be rich for ,god1 though not for the    
flesh and sin4  ,direct4 ,x4 ,it is not 
enough that you consider what calling   
and labour is most desirable1 but you   
must also consider what you or your     
children are fittest for1 both in mind  
and body4 ,for that calling may be one  
man's blessing1 which would be another's
 misery and undoing4 ,a weak body cannot
 undergo those labours that require     
strength2 and a dull and heavy mind and 
wit1 cannot do the works which require  
great judgment and ingenuity4#ega ,it   
hath been the calamity of the church1   

and undoing of many ministers           
themselves1 that well-meaning parents   
out of love to the sacred work of ,god1 
have set their children to be ministers 
that were unfit for it2 and many        
self-conceited persons themselves are   
ready to thrust themselves into that    
holy office1 when they have some        
inconsiderable smattering knowledge1 and
 some poor measure of gifts1 overvalued 
by themselves1 that know not what is    
required to so great a work4 ,be sure   
that you first look to the natural      
ingenuity of your children1 7or         
yourselves17 and then to their grace and
 piety2 and see that none be devoted to 
the ministry that have not naturally a  
quickness of understanding1 and a       
freedom of expression1 unless you would 
have him live upon the ruin of souls1   
and wrong of the church and work of     
,god2 and turn an enemy to the best of  
his flock1 when he seeth that they value
 him but as he deserves3 and let none be
 so unwise as to become a preacher of   

that faith1 and love1 and holiness1     
which he never had himself4 ,and even to
 the calling of a physician none should 
be designed that have not a special     
ingenuity1 and sagacity1 and natural    
quickness of apprehension2 unless he    
should make a trade of killing men2 for 
it is a calling that requireth a quick  
and strong conjecturing ability1 which  
no study will bring a man that hath not 
a natural acuteness and aptitude        
thereto4 ,thus also as to all other     
callings1 you must consider1 not only   
the will of the child or parents1 but   
their natural fitness of body and mind4 
,direct4 ,,xi4 ,choose no calling       
7especially if it be of public          
consequence7 without the advice of some 
judicious1 faithful persons of that     
calling4 ,for they are best able to     
judge in their own profession4 ,never   
resolve on the sacred ministry without  
the advice of able ministers3 resolve   
not to be a physician1 but by the       
counsel of physicians2 and so of the    

rest3 for abundance of persons          
ignorantly conceit themselves           
sufficient1 that are utterly            
insufficient2 and so live all their     
days1 as wrongs and burdens unto others1
 and in sin and misery to themselves4   
,direct4 ,,xii4 ,if thou be called to   
the poorest laborious calling1 do not   
carnally murmur at it1 because it is    
wearisome to the flesh1 nor imagine that
 ,god accepteth the less of thy work and
 thee3 but cheerfully follow it1 and    
make it the matter of thy pleasure and  
joy that thou art still in thy heavenly 
,master's service1 though it be about   
the lowest things3 and that he who      
knoweth what is best for thee1 hath     
chosen this for thy good1 and trieth and
 valueth thy obedience to him the more1 
by how much the meaner work thou        
stoopest to at his command4 ,but see    
that thou do it all in obedience to     
,god1 and not merely for thy own        
necessity2 thus every servant must serve
 the ,lord in serving their masters1 and

 from ,god expect their chief reward1   
,col4 iii4 #bb-bd2 ,eph4 vi4 #f1 #g4    
,tit4 #b4 ,directions against ,idleness 
and ,sloth4  ,sidenote3 ,what sloth and 
idleness is4  ,here ,i must show you    
what idleness and sloth is1 and what are
 the signs of it2 and then give you     
directions how to conquer it4 ,sloth    
signifieth chiefly the indisposition of 
the mind and body2 and idleness         
signifieth the actual neglect or        
omission of our duties4 ,sloth is an    
averseness to labour1 through a carnal  
love of ease1 or indulgence to the      
flesh4 ,this averseness to labour is    
sinful1 when it is a voluntary          
backwardness to that labour which is our
 duty4 ,sloth showeth itself1 #a4 ,in   
keeping us from our duty1 and causing us
 to delay it1 or omit it3 and1 #b4 ,in  
making us to do it slowly and by the    
halves3 and both these effects are      
called idleness1 which is the omission  
or negligent performance of our duties  
through a flesh-pleasing backwardness to

 labour4  ,sidenote3 ,what it is not4   
,by this you may see1 #a4 ,that it is   
not sloth or sinful idleness to omit a  
labour which we are unable to perform3  
as for the sick1 and aged1 and weak to  
be averse to labour through the power of
 an unresistible disease or weakness2 or
 when nature is already wearied by as   
much labour as it can bear4 #b4 ,or when
 reason alloweth and requireth us to    
forbear our usual labour for our health1
 or for some other sufficient cause4 #c4
 ,or when we are unwillingly restrained 
and hindered by others2 as by           
imprisonment1 or denial of opportunity3 
as if the magistrate forcibly hinder a  
preacher1 or physician1 or lawyer from  
that which otherwise he should do4 #d4  
,or if a mistake or sinful error only   
keep a man from his labour1 it is a sin1
 but not this sin of sloth2 so also if  
any sensual vice or pleasure besides    
this love of ease take him off4 #e4 ,if 
it be a backwardness only to such labour
 as is no duty to us1 it is but a       

natural and not a vicious sloth4 ,but   
involuntary averseness to the labour of 
our duty through indulgence of fleshly  
ease1 is the sinful sloth or laziness   
which we speak of4  ,sidenote3 ,the     
aggravations of it4  ,sloth and idleness
 thus described is a sin in all2 but a  
far greater sin in some than in         
others4#egb ,and you may thus know what 
sloth it is that is the most sinful4 #a4
 ,the more sloth is subjected in the    
mind itself1 and the less it is         
subjected in the body1 the greater is   
the sin4 ,for the mind is the nobler    
part1 and immediate seat of sin4 #b4    
,the smaller the bodily distempers or   
temptations are which seduce the mind1  
the greater is the sin2 for it shows the
 mind to be the more corrupted and      
tainted with the disease of sloth4 ,he  
that is under an unresistible           
indisposition of body1 sinneth not at   
all 7unless as he voluntarily contracted
 that disease74 ,but if the body's      
indisposition to labour be great1 but   

yet not unresistible1 it is a sin to    
yield to it2 but so much the smaller    
sin1 cteris paribus1 as the bodily      
disease is greater4 ,he that hath some  
scorbutical lassitude1 or phlegmatic    
heaviness and dulness1 doth sin if he   
strive not against it as much as he can1
 and as in reason he should3 it is not  
every bodily indisposition that will    
excuse a man from all labour1 as long as
 he is able to labour notwithstanding   
that disease2 but if the disease be     
great1 so that he resisteth his         
lassitude with a great deal of labour1  
the sin is the less3 but he that hath a 
body sound and able1 that hath no       
disease to indispose him1 sinneth most  
of all if he be slothful1 as showing the
 most corrupted mind4 #c4 ,he is most   
sinfully slothful who is most           
voluntarily slothful4 ,as he that       
endeavoureth least against it1 and he   
that most loveth it1 and would not leave
 it2 and he that is least troubled at   
it1 and least repenteth and lamenteth   

it1 and contriveth to accommodate his   
sloth4 #d4 ,the sloth is1 cteris        
paribus1 the worst1 which most          
prevaileth to the omission or negligent 
performance of our duty2 but that sloth 
which doth but indispose us1 but is so  
far conquered by our resistance1 as not 
to keep us from our duty1 or not much   
and often1 is the smaller sin4 #e4 ,that
 is the most sinful sloth1 cteris       
paribus1 which is against the greatest  
duties3 to be backward to the most holy 
duties1 7as praying1 and hearing or     
reading the word of ,god1 c47 or to     
duties of public consequence1 is a      
greater sin than to be lazily backward  
to a common1 toilsome work4 #f4 ,that is
 the most sinful sloth and idleness     
which is committed against the greatest 
motives to labour and diligence3        
therefore1 in that respect1 a poor man's
 sloth is more sinful than a rich man's1
 because he is under the pressure of    
necessity2 and in another respect the   
rich man's sloth is worst1 because he   

burieth the greatest talents1 and is    
idle when he hath the greatest wages4 ,a
 man that hath many children sinneth    
more than another by his idleness1      
because he wrongeth them all whom he    
must provide for4 ,a magistrate or      
pastor of the church doth sin more      
incomparably than common people1 if they
 be slothful2 because they betray the   
souls of men1 or sin against the good of
 many4 ,as it is a greater sin to be    
lazy in quenching a fire in the city1   
than in a common1 needless business2 so 
it is a greater sin to be slothful in   
the working out our salvation1 and      
making our calling and election sure1   
when ,god1 and ,christ1 and heaven1 and 
hell are the motives to rouse us up to  
duty1 and when the time is so short1 in 
which all our work for eternity must be 
done1 ,i say1 it is a far greater sin1  
than to be slothful when only corporal  
wants or benefits are the motives which 
we resist4 ,yet indeed the will of ,god 
is resisted in all1 who forbiddeth us to

 be slothful in business1 ,rom4 xii4    
#aa4  ,sidenote3 ,the signs of sloth4   
,sloth is a thing that is easily        
discerned3 the signs of it are1 #a4     
,when the very thought of labour is     
troublesome and unpleasing1 and ease    
seems sweet4 #b4 ,when duty is omitted  
hereby and left undone4 #c4 ,when the   
easy part of duty is culled out1 and the
 harder part is cast aside4 #d4 ,when   
the judgment will not believe1 that     
laborious duty is a duty at all4 #e4    
,when that which you do1 is done with an
 ill will1 and with a constant weariness
 of mind1 and there is no alacrity or   
pleasure in your work4 #f4 ,when you do 
no more in much time1 than you might do 
in less1 if you had a willing1 ready    
mind4 #g4 ,when the backward mind is    
shifting it off with excuses1 or finding
 something else to do1 or at least      
delaying it4 #h4 ,when you choose a     
condition of greater ease and smaller   
labour1 before a laborious condition of 
life which in other respects is better  

for you4 ,as when a servant had rather  
live in an ungodly family where there is
 more ease 7and fulness7 to be had1 than
 in a place of greatest advantage for   
the soul1 where there is more labour    
7and want74 #i4 ,when little impediments
 discourage or stop you4 ,the slothful  
saith1 there is a lion in the way1      
,prov4 xxvi4 #ac2 xxii4 #ac4 ,his way is
 an hedge of thorns1 ,prov4 xv4 #ai4 ,he
 will not plough by reason of cold1     
,prov4 xx4 #d4 #aj4 ,when you make a    
great matter of a little business4 ,it  
cannot be done but with such            
preparation1 and so much ado1 that shows
 a slothful mind in the doer4 ,even the 
putting his hand to his mouth1 and      
pulling it out of his bosom1 is a       
business with the sluggard2 that is1 he 
maketh a great matter of a little one1  
,prov4 xxvi4 #ae2 xix4 #bd4 #aa4        
,lastly1 ,the fruits of slothfulness use
 to detect it1 in soul1 and body1 and   
estate2 for it corrupteth1              
impoverisheth1 and ruineth all4 ,the    

weeds of his field or garden1 the vices 
of his soul1 the sins of his life1 the  
duties omitted1 or sleepily performed1  
the disorders of his family or charge1  
and usually1 or oft1 his poverty1 do    
detect him1 ,prov4 xxiv4 #cj2 xii4 #bd1 
#bg4egc  ,by this much it is easy to    
discern the impudent folly of the       
quakers and some ignorant rustics1 that 
rail against magistrates and ministers  
for living idly1 because they do not    
plough or thrash1 or use some mechanic  
trade or labour2 as if the labour of    
their highest calling were no labour1   
but mere idleness4 ,thus proud men speak
 evil of that which they understand not6
 ,had they tried it1 they would have    
found that the work of a faithful       
minister is further distant from        
idleness than a thrasher is4 ,doth not  
,christ and the ,holy ,ghost oft call   
them labourers1 fellow-labourers with   
,christ1 and workmen1 and their work a  
labour8 ,luke x4 #bg2 #a ,cor4 iii4 #i2 
#a ,tim4 v4 #ag1 #ah2 #b ,tim4 ii4 #ae2 

,matt4 x4 #aj2 #a ,cor4 iii4 #ac-ae2 ix4
 #a2 ,eph4 iv4 #ab2 ,phil4 ii4 #cj4     
,hence also you may see1 #a4 ,that      
though all that can must labour1 yet    
there is great diversity of labours2 and
 all men are not to do the same work4   
,magistrates1 and pastors1 and lawyers1 
and physicians1 must labour diligently2 
but they are not all bound to plough1   
and thrash1 and use the more servile    
labours of their inferiors4 #b4 ,that   
every man must labour in the works of   
his own calling1 and do his own         
business1 #a ,thess4 iv4 #aa2 #b ,thess4
 iii4 #aa2 and take that for the best   
employment for him1 which ,god doth call
 him to1 and not presume to step out of 
his place1 and take the work of other   
men's callings out of their hands4 #c4  
,that a man that is paid for his labour 
by another1 7as lawyers1 physicians1    
schoolmasters1 servants17 do rob them by
 their idleness1 when they withhold from
 them any part of that which they are   
paid for4  ,direct4 ,i4 ,the first help 

against sloth1 is to be well acquainted 
with the greatness of the sin4 ,for no  
wonder if it be committed by them that  
think it small4 ,first1 therefore1 ,i   
shall tell you what it is4  #a4 ,god    
himself reckoneth it with heinous sins4 
,pride1 fulness of bread1 and abundance 
of idleness1 ,ezek4 xvi4 #di1 7the very 
character of the debauched part of the  
gentry17 is said to have been ,sodom's  
sin1 that was consumed with fire from   
heaven4 ,and the ,thessalonians were    
forbidden to keep company with such as  
lived disorderly and did not work4#egd  
#b4 ,idleness is a temporary destruction
 7as to their use7 of all the faculties 
of mind and body which should be        
exercised4 ,it is contrary to nature2   
for nature made our faculties for use4  
,you bury yourselves alive4 ,if it be a 
sin to hide ,god's lesser talents1 what 
is it to bury ourselves and all our     
powers8 ,if it be pity to see a dead    
man1 because he is unuseful to the      
world2 is it not pity and shame to see  

one voluntarily dead1 that maketh       
himself useless by his sloth8 ,should   
not the church-yard be the dwelling of  
the slothful1 that he may be nearest    
them in place that he is nearest to in  
quality8  #c4 ,idleness and sloth are   
consumers of all the mercies of ,god4   
,you are the barren ground where he     
soweth his seed1 and none comes up4 ,you
 return him but a crop of thorns and    
briers1 and such ground is nigh to      
cursing 7the final curse72 whose end is 
to be burned1 ,heb4 vi4 #h4 ,doth ,god  
daily feed1 and clothe1 and keep you1   
and protect and support you1 and teach  
and warn you1 and all for nothing8 ,is  
idleness that for which he hired you8   
,will you accuse your ,maker of so great
 imprudence1 and your ,redeemer of more1
 as if he created and redeemed you to do
 nothing1 or that which is as bad or    
worse than nothing8 ,he calleth to you1 
,why stand you idle8 ,matt4 xx4 #c1 #f4 
,and it is a terrible sentence that such
 shall receive1 ,thou wicked and        

slothful servant2 cast the unprofitable 
servant into outer darkness1 c4 ,matt4  
xxv4 #bf4  #d4 ,idleness is a robbing   
,god1 who is the ,lord of us and all our
 faculties1 and all our service is his  
due4 ,you rob him of the honour and     
service that you might have done him by 
your diligence4  #e4 ,and it is a       
robbing yourselves of all the good to   
soul or body1 which by your labour and  
industry you might have got4 ,the       
slothful man lieth wishing till he      
perish1 ,prov4 xxi4 #be4ege  #f4 ,and it
 is a robbing of the commonwealth1 and  
of all those to whom your labours1 or   
the fruit of them1 was due4 ,you are    
burdens to the commonwealth1 like drones
 in the hive1 ,col4 iii4 #bb4  #g4      
,slothfulness is a great consumer of    
time 7as is showed1 chap4 v47 ,you lose 
not only all the time when duty is      
omitted1 but much of the time in which  
you perform it1 while you rid no work1  
and do it as if you did it not4 ,he that
 goeth but a mile an hour1 loseth his   

time1 though he be still going1 even as 
much as he that goeth two miles one hour
 and sits still the next4 ,oh what      
abundance of their lives do idle persons
 lose6 ,when time is gone1 they will    
better understand the greatness of their
 sin and loss1 that now make light of   
it4  #h4 ,idleness is not a single sin1 
but a continued course of sinning3 an   
idle person is sinning all the while he 
is idle2 and that is with some a great  
part of their lives3 and therefore it is
 the greater1 because the continuance   
showeth that it is not effectually      
repented of4  #i4 ,idleness is a        
destroyer of grace1 and gifts1 and      
natural parts2 they will rust for want  
of use4 ,the slothful is brother to the 
great waster1 ,prov4 xviii4 #i4 ,weeds  
will grow up and choke the fruit4  #aj4 
,idleness and sloth is a fruit of       
flesh-pleasing2 and so cometh from the  
most pernicious vice4 ,it is but to     
please the flesh that one is drunk1 and 
another gluttonous1 and another a       

fornicator1 and another covetous2 and   
your idleness and sloth is but pleasing 
the same flesh in another way1 which is 
forbidden as well as those4 ,and if ye  
live after the flesh ye shall die1 ,rom4
 viii4 #ac4  #aa4 ,it is a strengthening
 the flesh against the ,spirit1 by      
indulging it in its ease and sloth2 and 
maketh it not only unruly and           
unserviceable1 but masterly and earnest 
for its own desires4  #ab4 ,idleness is 
the mother and nurse of many heinous    
sins4 #a4 ,it cherisheth lust1 and      
draweth people to fornication1 which    
hard labour would have much prevented4  
#b4 ,it is the time for foolish sports1 
and vanity1 and wantonness1 and excess  
of riot1 and all the mischiefs which use
 to follow it4 #c4 ,it is the time for  
idle talk1 and meddling with other      
folk's matters3 and therefore ,paul     
reprehendeth the idle as busy-bodies1 or
 meddlers with matters that concern them
 not1 and twattlers1 and tale-carriers1 
#b ,thess4 iii4 #aa3 #a ,tim4 v4 #ac2 #a

 ,thess4 iv4 #aa4egf ,they that do not  
what they should1 will be doing what    
they should not4 #d4 ,it is the time for
 gluttony1 and drunkenness1 and gaming1 
and all other sensuality4 #e4 ,yea1 it  
is the time for seditions and           
rebellions2 as in armies it is the time 
for mutinies4  #ac4 ,idleness is the    
season of temptation3 it is ,satan's    
seed-time4 ,it is then that he hath     
opportunity to tempt men to malice1     
revenge1 and all other villany that is  
committed4  #ad4 ,idleness is a         
disorderly walking1 #b ,thess4 iii4 #aj1
 #aa2 out of the way that ,god hath     
appointed us to eat our bread in1 and   
receive his blessing in4 ,the large     
description of a virtuous woman1 ,prov4 
xxxi4 #aj1 to the end1 is worthy to be  
studied by the slothful4 ,she seeketh   
wool and flax1 and worketh willingly    
with her hands4 ,she is like the        
merchant's ships2 she bringeth her food 
from afar4 ,she riseth also while it is 
yet night1 and giveth meat to her       

household1 and a portion to her maidens4
 ,she considereth a field and buyeth it3
 with the fruit of her hands she        
planteth a vineyard4 ,she girdeth her   
loins with strength1 and strengtheneth  
her arms4 ,she perceiveth that her      
merchandise is good3 her candle goeth   
not out by night4 ,she layeth her hands 
to the spindle1 and her hands hold the  
distaff4 ,she stretcheth out her hand to
 the poor1 yea1 she reacheth forth her  
hand to the needy4 ,she is not afraid of
 the snow for her household3 for all her
 household are clothed with             
scarlet4--,she looketh well to the ways 
of her household1 and eateth not the    
bread of idleness4#egg ,i desire our    
ladies and gentlewomen1 that take this  
pattern to be below them1 to remember   
that it was not a ploughman1 but a king1
 and that the greatest that ever ,israel
 had1 that gave this counsel as received
 from his mother3 who concludeth1 ver4  
#cj1 #ca1 ,favour is deceitful1 and     
beauty is vain3 but a woman that feareth

 the ,lord1 she shall be praised4 ,give 
her of the fruit of her hands2 and let  
her own works praise her in the gates4  
,but if our gallants should have no meat
 or clothing but what were the fruit of 
their hands1 it would make a foul change
 in their garb and diet6 ,and if their  
own works must be the matter of their   
praise1 instead of the names of their   
ancestors1 arms1 lands1 and titles1 it  
would also make a foul change in their  
honours6#egh  #ae4 ,idleness usually    
bringeth poverty2 and it is a just and  
merciful chastisement of ,god to cure   
the sin3 but such can have little       
comfort in their wants2 nor expect that 
others should pity them1 as they would  
do the diligent4 ,yea1 many1 when by    
idleness they are brought to poverty1 by
 poverty are brought to murmuring and   
stealing1 to the ruin both of soul and  
body1 and family and reputation4  #af4  
,idleness is a murderer of the body4    
,gluttony and idleness kill most of the 
world before their time3 no two sins    

more constantly bring this curse along  
with them4  #ag4 ,idleness maketh thee  
the shame of the creation4 ,seest thou  
not how all the world is in action8 how 
the sun runneth his course for thee1 the
 waters flow1 the ground bringeth forth1
 thy cattle labour for thee2 and all    
things that are most excellent1 are most
 active2 and all things that are most   
unactive1 are most vile1 and dead1 and  
drossy4 ,the ,scripture sendeth the     
slothful even to the ant to learn to    
labour1 ,prov4 vi4 #f4 ,and shall the   
ant1 the bee1 and every creature be     
witnesses against thee to condemn thy   
sloth8  #ah4 ,lastly1 idleness disableth
 you from doing good to others3 you     
should work with your own hands1 that   
you may have to give to him that        
needeth1 ,eph4 iv4 #bh4 ,or if you give 
out of your superfluity that which cost 
you no labour1 it is not so much to your
 honour or comfort1 as if you were      
purposely thrifty and laborious to do   
good2 he that pleaseth his flesh with   

ease and fulness1 and giveth his        
leavings 7how much soever7 to the poor1 
will never have that comfort and        
evidence of ,god's acceptance and grace 
in it1 as he that pampereth not his     
flesh by his abundance1 but giveth that 
to the poor which he getteth with his   
diligence1 and which he denieth to his  
inordinate desires4  ,direct4 ,,ii4     
,those persons must be extraordinary    
watchful against this sin of idleness1  
whose constitutions1 unhappy educations1
 condition of life1 or company1 do most 
strongly tempt them to it4 ,it is a sin 
that some have but little temptation to 
in comparison of others3 and some have  
need of a great deal of care and        
resolution to escape it4 #a4 ,those are 
most subject to this sin who have a     
phlegmatic constitution1 or dulness of  
spirits1 or other bodily indisposition  
to cherish it3 such therefore should    
strive the more against it1 and not give
 way to any sloth which they are able to
 resist4 ,though their bodies are like a

 dull or tired horse1 they must use the 
rod and spur the more4 ,such heavy      
persons are more given to sleep than    
others are2 and yet they may resist it  
and rise early if they will1 though they
 have a greater sluggishness than others
 to overcome4 ,so though they are more  
undisposed to labour than more active   
persons are1 yet if they will do their  
best1 they may go as far as their       
strength of body will enable them4 ,and 
this they should the rather strive to   
do1 7unless they have a disease that    
labour is hurtful to17 because that     
custom doth much to the increasing or   
decreasing their bodily undisposedness1 
and labour is the most effectual means  
to cure them of that fleshly heaviness  
which unfitteth them for their          
labour4#egi  #b4 ,those that have been  
unhappily bred up in idleness1 have     
great cause to repent of their sinful   
life that is past1 and to be doubly     
diligent to overcome this sin3 if their 
parents have so far been their enemies1 

they should not continue enemies to     
themselves4 ,though usually the children
 of the rich and proud have this for    
their peculiar original sin1 and are    
very unhappy in their parentage and     
education in comparison of the children 
of wise1 and humble1 and industrious    
parents1 yet their own understanding and
 willingness1 by the help of grace1 may 
overcome it4 ,if your parents had       
trained you up to live by stealing1     
could not you leave it if you will1 when
 you come to know that ,god forbiddeth  
it8 so though they have bred you up in  
idleness1 and done their part to undo   
you both in soul and body1 to make your 
souls a sty for sin1 and your bodies a  
skinful of diseases1 yet if you will do 
your part you may be recovered1 at least
 as to your souls2 and custom may       
conquer the fruits of custom4 ,you      
cannot do worse than to go on1 and spend
 the rest of your life in sin4 ,if you  
had been still-born1 or murdered in your
 infancy1 it had been no sin for you to 

have lain idle in the common earth2 but 
to teach a living soul to be idle1 and  
to train up the living to a conformity  
to the dead1 7save only that they eat1  
and spend1 and sin1 and carry their     
ornaments on their backs1 when the dead 
have theirs for a standing monument17   
this was great cruelty and treachery in 
your parents3 but you must not therefore
 be as cruel and treacherous against    
yourselves4#ehj  #c4 ,those that abound 
in wealth1 and have no need to labour   
for any bodily provisions1 should be    
especially watchful against this sin4   
,necessity is a constant spur to the    
poor 7except those that live upon       
begging1 who are the second rank of idle
 persons in the land72 but the rich and 
proud are under a continual temptation  
to live idly2 for they need not rise    
early to labour for their bread2 they   
need not work hard for food or raiment2 
they have not the cries of their hungry 
children to rouse them up2 they have    
plenty for themselves and family without

 labour1 and therefore they think they  
may take their ease4 ,but it is a sad   
case with poor souls1 when the commands 
of ,god do go for nothing with them2 or 
cannot do as much to make them diligent 
as poverty or want could do2 and when   
,god's service seemeth to them unworthy 
of their labour1 in comparison of their 
own4 ,it may be1 ,god may bring you unto
 a necessity of labouring for your daily
 bread1 if you so ill requite him for   
your plenty4 ,but it is better that your
 idleness were cured by grace1 than by  
necessity3 for when you labour only for 
your own supplies1 your own supplies are
 your reward2 but when you labour in    
true obedience to ,god1 it is ,god that 
will reward you1 ,col4 iii4 #bc1 #bd4 ,i
 do1 with very much love and honour1    
think of the industrious lives of some  
lords and ladies that ,i know1 who hate 
idleness and vanity1 and spend their    
time in diligent labours suitable to    
their places4 ,but it is matter of very 
great shame and sorrow1 to think and    

speak of the lives of too great a number
 of our gallants3 to how little purpose 
they live in the world6 ,if they take a 
true account of their lives1 7as ,god   
will make them wish they had done1 when 
he calls them to account17 how many     
hours1 think you1 will be found to have 
been spent in any honest labour1 or     
diligent work that is worthy of a       
christian1 or a member of the           
commonwealth6 in comparison of all the  
rest of their time1 which is spent in   
bed1 in dressing1 in ornaments1 in idle 
talk1 in playing1 in eating1 in idle    
wanderings and visits1 and in doing     
nothing1 or much worse8#eha ,how much of
 the day doth idleness consume in       
comparison of any profitable work6 ,oh  
that ,god would make such know in time1 
how dreadful a thing it is thus to      
imitate ,sodom that was punished with   
the vengeance of eternal fire1 ,ezek4   
xvi4 #di2 ,jude #g1 instead of imitating
 ,christ4 ,as for idle beggars1 they    
read not books1 and therefore ,i shall  

not write for them3 they are in this    
more happy than the idle gentry1 that   
the law compelleth them to work1 and    
leaveth them not to themselves4  #d4    
,those persons that live in idle company
 have special cause to fear this sin2   
for such will entangle you in idleness1 
and greatly hinder you from conscionable
 diligence4  #e4 ,those servants that   
live in great men's houses1 and are kept
 more for pomp and state than service1  
having little to do1 should specially   
take heed of the sin of idleness4 ,many 
such take it for their happiness to live
 idly1 and take that for the best       
service where they have least work4 ,but
 have you nothing to do for yourselves1 
for soul nor body8 ,if you have leisure 
from your master's service1 you should  
thankfully improve it in ,god's service 
and your own4  ,direct4 ,,iii4 ,settle  
yourselves in a lawful calling1 which   
will keep you under a necessity of      
ordinary and orderly employment4 ,as we 
cannot so easily bring our minds to a   

close attendance upon ,god1 in the week 
days when we have our common business to
 divert us1 as we can do on the ,lord's 
day which is purposely set apart for it1
 and in which we have the use of his    
stated ordinances to assist us2 even so 
a man that is out of a stated course of 
labour cannot avoid idleness so well as 
he that hath his ordinary time and      
course of business to keep him still at 
work4 ,it is a dangerous life to live   
out of a calling4  ,direct4 ,,iv4 ,take 
heed of excess of meat1 and drink1 and  
sleep2 for these drown the senses1 and  
dull the spirits1 and load you with a   
burden of flesh or humours1 and greatly 
undispose the body to all diligent1     
useful labours3 a full belly and drowsy 
brain are unfit for work4 ,it will seem 
work enough to such1 to carry the load  
of flesh or phlegm which they have      
gathered4 ,a pampered body is more      
disposed to lust and wantonness1 than to
 work4  ,direct4 ,v4 ,a manlike         
resolution is an effectual course       

against sloth4 ,resolve and it will be  
done4 ,give not way to a slothful       
disposition4 ,be up and doing3 you can  
do it if you do but resolve4 ,to this   
end1 be never without ,god's quickening 
motives 7before mentioned7 on your      
minds4 ,think what a sin and shame it is
 to waste your time2 to live like the   
dead2 to bury a rational soul in flesh2 
to be a slave to so base a thing as     
sloth2 to neglect all ,god's work while 
he supporteth and maintaineth you1 and  
looketh on2 to live in sloth1 with such 
miserable souls1 so near to judgment and
 eternity4 ,such thoughts well set home 
will make you stir1 when a drowsy soul  
makes an idle body4  ,direct4 ,,vi4     
,take pleasure in your work1 and then   
you will not be slothful in it4 ,your   
very horse will go heavily where he     
goeth unwillingly1 and will go freely   
when he goeth thither where he would be4
 ,either your work is good or bad3 if it
 be bad1 avoid it2 if it be good1 why   
should you not take pleasure in it8 ,it 

should be pleasant to do good4  ,direct4
 ,,vii4 ,to this end be sure to do all  
your work as that which ,god requireth  
of you1 and that which he hath promised 
to reward2 and believe his acceptance of
 your meanest labours which are done in 
obedience to his will4 ,is it not a     
delightful thing to serve so great and  
good a ,master1 and to do that which    
,god accepteth and promiseth to reward8 
,this interest of ,god in your lowest1  
and hardest1 and servilest labour1 doth 
make it honourable1 and should make it  
sweet4  ,direct4 ,,viii4 ,suffer not    
your fancies to run after sensual1 vain 
delights2 for these will make you weary 
of your callings4 ,no wonder if foolish 
youths be idle1 whose minds are set upon
 their sports2 nor is it wonder that    
sensual gentlemen live idly1 who glut   
themselves with corrupting pleasures4   
,the idleness of such sensualists is    
more unexcusable than other men's1      
because it is not the labour itself that
 they are against1 but only such labour 

as is honest and profitable3 for they   
can bestow more labour in play1 or      
dancing1 or running1 or hunting1 or any 
vanity1 than their work required2 and it
 is the folly and sickness of their     
minds that is the cause1 and not any    
disability in their bodies3 the busiest 
in evil are slothfullest to good4       
,direct4 ,,ix4 ,mortify the flesh1 and  
keep it in an obedient dependence on the
 soul1 and you will not be captivated by
 sloth4 ,for idleness is but one way of 
flesh-pleasing3 he that is a sensual    
slave to his flesh1 will please it in   
the way that it most desireth2 one man  
in fornication1 and another in ambition1
 and another in ease2 but he that hath  
overcome and mortified the flesh1 hath  
mastered this with the rest of its      
concupiscence4  ,direct4 ,x4 ,remember  
still that time is short1 and death     
makes haste1 and judgment will be just1 
and that all must be judged according to
 what they have done in the body2 and   
that your souls are precious1 and heaven

 is glorious1 and hell is terrible1 and 
work is various and great1 and          
hinderances are many2 and that it is not
 idleness1 but labour1 that is          
comfortable in the reviews of time2 and 
this will powerfully expel your sloth4  
,direct4 ,,xi4 ,call yourselves daily or
 frequently to account how you spend    
your time1 and what work you do1 and how
 you do it4 ,suffer not one hour or     
moment so to pass1 as you cannot give   
your consciences a just account of it4  
,direct4 ,,xii4 ,lastly1 watch against  
the slothfulness of those that are under
 your charges as well as against your   
own3 some persons of honour and         
greatness are diligent themselves1 and  
bestow their time for the service of    
,god1 their king and country1 and their 
souls and families 7and ,i would we had 
more such73 but if1 in the mean time1   
their wives and children and many of    
their servants spend most of the day and
 year in idleness1 and they are guilty  
of it1 for want of a thorough endeavour 

to reform it1 their burden will be found
 greater at last than they imagined4 ,in
 a word1 though the labour and diligence
 of a believing saint1 and not that of a
 covetous worldling1 is it that tends to
 save the soul1 and diligence in doing  
evil is but a making haste to hell2 yet 
sloth in itself is so great a nourisher 
of vice1 and deadly an enemy to all that
 is good2 and idleness is such a course 
and swarm of sin1 that all your         
understandings1 resolution1 and         
authority1 should be used to cure it in 
yourselves and others4             ,tit4
 #c4 ,directions against ,sloth and     
,laziness in              ,things       
,spiritual3 and for ,zeal and           
,diligence4  ,zeal in things spiritual  
is contrary to sloth1 and coldness1 and 
remissness2 and diligence is contrary to
 idleness4 ,zeal is the fervour or      
earnestness of the soul3#ehb its first  
subject is the will and affections1     
excited by the judgment2 and thence it  
appeareth in the practice4 ,it is not a 

distinct grace or affection1 but the    
vigour and liveliness of every grace1   
and their fervent operations4           
,sidenote3 ,the kinds of false zeal4    
,direct4 ,i4 ,be sure that you          
understand the nature and use of zeal   
and diligence1 and mistake not a carnal1
 degenerate sort of zeal1 for that which
 is spiritual and genuine4 #a4 ,there is
 a zeal1 and activity merely natural1   
which is the effect of an active        
temperature of body4 #b4 ,there is an   
affected zeal1 which is hypocritical1   
about things that are good2 when men    
speak1 and make an outward stir1 as if  
they were truly zealous1 when it is not 
so4 #c4 ,there is a selfish zeal3 when a
 proud and selfish person is fervent in 
any matter that concerneth himself2 for 
his own opinions1 his own honour1 his   
own estate1 or friends1 or interest1 or 
any thing that is his own4 #d4 ,there is
 a partial1 factious zeal3#ehc when     
error1 or pride1 or worldliness hath    
engaged men in a party1 and they think  

it is their duty or interest at least1  
to side with the sect or faction which  
they have chosen1 they will be zealous  
for all the opinions and ways of their  
espoused party4 #e4 ,there is a         
superstitious1 childish1 carnal zeal1   
for small1 indifferent1 inconsiderable  
things3 like that of the ,pharisees 7and
 all such hypocrites7 for their         
washings1 and fastings1 and other       
ceremonious observances4 #f4 ,there is  
an envious1 malicious zeal1 against     
those that have the precedency1 and     
cross your desires1 or cloud your honour
 in the world1 or that contradict you in
 your conceits and ways3 such is that at
 large described1 ,james iii4 #g4 ,there
 is a peevish1 contentious1 wrangling   
zeal1 which is assaulting every man who 
is not squared just to your conceits4   
#h4 ,there is a malignant zeal1 against 
the cause and servants of the ,lord1    
which carrieth men to persecute them4   
,see that you take not any of these1 or 
any such like1 for holy zeal4           

,sidenote3 ,the mischiefs of false zeal4
  ,if you should so mistake1 these      
mischiefs would ensue3 #a4 ,sinful zeal 
doth make men doubly sinful3 as holy    
zeal is the fervency of our grace1 so   
sinful zeal is the intention and        
fervency of sin4 #b4 ,it is an honouring
 of sin and ,satan3 as if sin were a    
work1 and ,satan a master1 worthy to be 
fervently and diligently followed4 #c4  
,it is the most effectual violent way of
 sinning1 making men do much evil in a  
little time2 and making them more       
mischievous and hurtful to others1 than 
other sinners are4 #d4 ,it blindeth the 
judgment1 and maketh men take truth for 
falsehood1 and good for evil1 and       
disableth reason to do its office4 #e4  
,it is the violent resister of all      
,god's means2 and teacheth men to rage  
against the truth that should convince  
them3 it stops men's ears1 and turns    
away their hearts from the counsel which
 would do them good4 #f4 ,it is the most
 furious and bloody persecutor of the   

saints1 and church of ,jesus            
,christ3#ehd it made ,paul once         
exceeding mad against them1 ,acts xxvi4 
#aj1 #aa1 and shut them up in prison1   
and punish them in the synagogues1 and  
compel them to blaspheme1 and persecute 
them even unto strange cities1 and vote 
for their death4 ,thus concerning zeal  
he persecuted the church1 ,phil4 iv4 #f4
 #g4 ,it is the turbulent disquieter of 
all societies2 a destroyer of love2 a   
breeder and fomenter of contention2 and 
an enemy to order1 peace1 and quietness4
 #h4 ,it highly dishonoureth ,god1 by   
presuming to put his name to sin and    
error1 and to entitle him to all the    
wickedness it doth4 ,such zealous       
sinners commit their sin as in the name 
of ,god1 and fight against him          
ignorantly by his own 7pretended or     
abused7 authority4#ehe #i4 ,it is an    
impenitent way of sinning3 the zealous  
sinner justifieth his sin1 and pleadeth 
reason or ,scripture for it1 and        
thinking that he doth well1 yea1 that he

 is serving ,god when he is murdering   
his servants1 ,john xvi4 #b4 #aj4 ,it is
 a multiplying sin1 and maketh men      
exceeding desirous to have all others of
 the sinner's mind3 the zealous sinner  
doth make as many sin with him as he    
can4  ,yea1 if it be but a zeal for     
small and useless things1 or about small
 controversies or opinions in religion2 
#a4 ,it showeth a mind that is          
lamentably strange to the tenor of the  
gospel1 and the mind of ,christ1 and the
 practice of the great substantial      
things4 #b4 ,it destroyeth charity and  
peace1 and breedeth censuring and       
abusing others4 #c4 ,it dishonoureth    
holy zeal by accident1 making the       
profane think that all zeal is no better
 than the foolish passion of deceived   
men4 #d4 ,and it disableth the persons  
that have it to do good2 even when they 
are zealous for holy truth and duty1 the
 people will think it is but of the same
 nature with their erroneous zeal1 and  
so will disregard them4  ,sidenote3 ,the

 signs of holy zeal4  ,the signs of holy
 zeal are these3 #a4 ,it is guided by a 
right judgment4 ,it is a zeal for truth 
and good1 and not for falsehood and     
evil1 ,rom4 x4 #b4 #b4 ,it is for ,god1 
and his church or cause1 and not only   
for ourselves4 ,it consisteth with      
meekness1 and self-denial1 and patience1
 as to our own concernments1 and causeth
 us to prefer the interest of ,god      
before our own1 ,numb4 xii4 #c2 ,exod4  
xxxii4 #ai2 ,gal4 iv4 #ab2 ,acts xiii4  
#i1 #ab4 #c4 ,it is always more careful 
of the substance than the circumstances2
 it preferreth great things before      
small2 it contendeth not for small      
controversies to the loss or wrong of   
greater truths1 ,matt4 xxiii4 #bb1 #bc2 
it extendeth to every known truth and   
duty1 but in due proportion1 being      
hottest in the greatest things1 and     
coolest in the least2 it maketh men     
rather zealous of good works1 than of   
their controverted opinions1 ,tit4 ii4  
#ad4 #d4 ,holy zeal is always           

charitable2 it is not cruel and bloody1 
nor of a hurting disposition1 ,luke ix4 
#ee1 but is tender and merciful1 and    
maketh men burn with a desire to win and
 save men's souls1 rather than to hurt  
their bodies1 #a ,cor4 xiii4#ehf ,zeal  
against the sin is conjunct with love   
and pity to the sinner1 #b ,cor4 xii4   
#ba4 #e4 ,yet it excludeth that foolish 
pity which cherisheth the sin1 ,rev4 ii4
 #b2 #a ,kings xv4 #ac4 #f4 ,true zeal  
is tender of the church's unity and     
peace2 it is not a dividing1 tearing    
zeal3 it is first pure and then         
peaceable1 gentle1 and easy to be       
entreated1 full of mercy and good       
fruits1 ,james iii4 #ag4 #g4 ,true zeal 
is impartial1 and is as hot against our 
own sins1 and our children's and other  
relations' sins1 as against             
another's4#ehg #h4 ,true zeal respecteth
 all ,god's commandments1 and is not hot
 for one1 and contemptuous of another4  
,it aimeth at perfection2 and stinteth  
not our desires to any lower degree4 ,it

 maketh a man desirous to be like to    
,god1 even holy as he is holy4 ,it      
consisteth principally in the fervour of
 our love to ,god2 when false zeal      
consisteth principally in censorious    
wranglings against other men's actions  
or opinions3 it first worketh towards   
good1 and then riseth up against the    
hindering evil4 #i4 ,it maketh a man    
laborious in holy duty to ,god1 and     
diligent in all his work2#ehh and lieth 
not only in the heat of the brain1 or   
rigid opinions1 or heat of speech4 #aj4 
,it is not a sudden flash1 but a        
constant resolution of the soul2 like   
the natural heat1 and not like a fever  
7though the feeling part is not still of
 one degree72 therefore it concocteth   
and strengtheneth1 when false zeal only 
vexeth and consumeth4#ehi  ,direct4     
,,ii4 ,when you are thus acquainted with
 the nature of true zeal1 consider next 
of its excellency and singular benefits1
 that there may be a love to it1 and an 
honour of it in your hearts4 ,to that   

end consider of these following         
commendations of it4  ,sidenote3 ,the   
excellency of zeal and diligence4  #a4  
,zeal being nothing but the fervour and 
vigour of every grace1 hath in it all   
the beauty and excellency of that grace1
 and that in a high and excellent       
degree4 ,if love to ,god be excellent1  
then zealous1 fervent love is most      
excellent4  #b4 ,the nature of holy     
objects are such1 so great and          
excellent1 so transcendent and of       
unspeakable consequence1 that we cannot 
be sincere in our estimation and seeking
 of them1 without zeal4 ,if it were     
about riches or honours1 a cold desire  
and a dull pursuit might serve the turn1
 and well beseem us2 but about ,god1 and
 ,christ1 and grace1 and heaven1 such   
cold desires and endeavours are but a   
contempt4 ,to love ,god without zeal1 is
 not to love him1 because it is not a   
loving him as ,god4#eij ,to seek heaven 
without zeal and diligence is not to    
seek it1 but contemn it4 ,to pray for   

salvation without any zeal1 is but      
hypocritically to babble1 instead of    
praying2 for no desire of ,christ1 and  
holiness1 and heaven is saving1 but that
 which preferreth them before all the   
treasures and pleasures of the world2   
and that which doth so1 hath sure some  
zeal in it2 so that some zeal is        
essential to every grace1 as life and   
heat are to a man4  #c4 ,the integrity  
and honesty of the heart to ,god        
consisteth much in zeal3#eia as he is   
true to his friend that is zealous for  
him1 and not he that is indifferent and 
cold4 ,to do his service with zeal is to
 do it willingly1 and heartily1 and     
entirely4 ,to do it without zeal is to  
do it heartlessly1 and by the halves1   
and to leave out the life and kernel of 
the duty3 it is the heart that ,god doth
 first require4  #d4 ,zeal is much of   
the strength of duty2 and maketh it     
likeliest to attain its end4 ,the prayer
 of the faithful that is effectual must 
be fervent1 ,jam4 v4 #af4 ,zeal must    

make us importunate suitors1 that will  
take no denial1 if we will speed1 ,luke 
xviii4 #a-h4 ,the kingdom of heaven     
suffereth violence1 and the violent take
 it by force4 ,we must strive to enter  
in at the strait gate1 for many shall   
seek to enter and not be able4 ,not     
every one that striveth is crowned1 nor 
every one that runneth wins the prize2  
but he that doth it effectually so as to
 attain4 ,no wonder if we be commanded  
to love ,god with all our heart1 and    
soul1 and might1 which is a zealous     
love2 for this is it that overcometh all
 other love1 and will constrain to      
dutiful obedience4 ,as experience       
telleth us1 it is the zealous and       
diligent preacher that doth good1 when  
the cold and negligent do but little2 so
 it is in all other duties2 the diligent
 hand maketh rich1 and ,god blesseth    
those that serve him heartily with all  
their might4#eib  #e4 ,zeal and         
diligence take the opportunity1 which   
sloth and negligence let slip4 ,they are

 up with the sun1 and work while it is  
day2 they seek the ,lord while he may be
 found1 and call upon him while he is   
near2 they know the day of their        
visitation and salvation2 they delay    
not1 but take the accepted time4 ,when  
the slothful are still delaying and     
trifling1 and hear not ,god's voice     
while it is called to-day1 but harden   
their hearts1 and sleep with their lamps
 unfurnished1 and knock not till the    
door be shut4#eic ,they stand and look  
upon their work while they should do it2
 they are never in readiness1 when      
,christ and mercy are to be entertained2
 they are still putting off their duty  
till some other time2 till time be done1
 and their work undone1 and they are    
undone for ever4  #f4 ,zeal and         
diligence are the best improvers of time
 and mercy2 as they delay not1 but take 
the present time1 so they loiter not1   
but do their work to purpose4 ,as a     
speedy traveller goeth farther in a day1
 than a slothful one in many2 so a      

zealous1 diligent christian will do more
 for ,god and his soul in a little time1
 than a negligent dullard in all his    
life4 ,it is a wonder to think what     
,augustine and ,chrysostom did among the
 ancients6 what ,calvin1 and ,perkins1  
and ,whitaker1 and ,reignolds1 and      
,chamier1 and many other reformed       
divines have done in a very little time6
 and what ,suarez1 and ,vasquez1 and    
,jansenius1 and ,tostatus1 and ,cajetan1
 and ,aquinas1 and many other papists1  
have performed by diligence6 ,when      
millions of men that have longer time1  
go out of the world as unknown as they  
came into it2 having never attained to  
so much knowledge as might preserve them
 from the reproach of brutish ignorance1
 nor so much as might save their souls  
from hell3 and when many that had       
diligence enough to get some laudable   
abilities1 had never diligence enough to
 use them to any great benefit of others
 or themselves4 ,zeal and diligence are 
that fruitful1 well-manured soil1 where 

,god soweth his seed with best success2 
and which returns him for his mercies a 
hundredfold1 ,matt4 xiii4 #h1 #bc2 and  
at his coming giveth him his own with   
usury1 ,matt4 xxv4 #bg1 #bh4 ,but sloth 
and negligence are the grave of mercies1
 where they are buried till they rise up
 in judgment against the despisers and  
consumers of them4 ,aristotle and       
,plato1 ,galen and ,hippocrates1        
improvers of nature1 shall condemn these
 slothful neglecters and abusers of     
nature and grace2 yea1 their oxen and   
horses shall be witnesses against many  
that served not ,god with any such      
diligence1 as these beasts served them2 
yea1 many gallants of great estates     
never did so much service for the common
 good in all their lives as their very  
beasts have done4 ,their parts1 their   
life1 and all are lost by them4  #g4    
,zeal and diligence are the victorious  
enemies of sin and ,satan4 ,they bear   
not with sin3 they are to it as a       
consuming fire is to the thorns and     

briers4 ,zeal burneth up lust1 and      
covetousness1 and pride1 and            
sensuality4#eid ,it maketh such work    
among our sins1 as diligent weeders do  
in your gardens2 it pulleth up the      
tares1 and burneth them4 ,it stands not 
dallying with sin1 nor tasting or       
looking on the bait1 nor disputing with 
and hearkening to the tempter2 but      
casteth away the motion with abhorrence1
 and abstaineth from the very appearance
 of evil1 and hateth the garment spotted
 by the flesh1 and presently quencheth  
the sparks of concupiscence2 it chargeth
 home1 and so resisteth the devil that  
he flieth3#eie when sloth and negligence
 cherish the sin1 and encourage the     
tempter1 and invite him by a cold       
resistance4 ,the vineyard of the        
sluggard is overgrown with nettles2 his 
heart swarmeth with noisome thoughts and
 lusts1 and he resisteth them not1 but  
easily beareth them4 ,if he feel sinful 
thoughts possessing his mind1 he riseth 
not up with zeal against them2 he hath  

not the heart to cast them out1 nor make
 any effectual resistance2 he famisheth 
his soul with fruitless wishes1 because 
his hands refuse to labour4#eif         
,negligence is the nurse of sin4  #h4   
,zeal and diligence bear down all       
opposition against duty with power and  
success4 ,those impediments which stop a
 sluggard1 are as nothing before them2  
as the cart-wheels which go slowly are  
easily stopped by a little stone or any 
thing in their way1 when those that are 
in a swifter motion easily get over all4
 ,the lion that is in the sluggard's    
way1 is not so much as a barking whelp  
in the way of a diligent1 zealous       
christian4 ,the cold doth not hinder him
 from ploughing4#eig ,a very scorn1 or  
mock1 or threatening of a mortal man1   
will dismay and stop a heartless        
hypocrite2 which do but serve as oil to 
the fire1 to inflame the courage of the 
zealous so much more4 ,the difficulties 
which seem insuperable to the slothful1 
are small matters to the zealous2 he    

goeth through that which the slothful   
calls impossible4 ,and when the slothful
 sits still and saith1 ,i cannot do this
 or that1 the zealous1 diligent         
christian doth it4  #i4 ,zeal and       
diligence take off the toil and         
irksomeness of duty1 and make it easy4  
,as a quick-spirited1 diligent servant  
maketh but a pleasure of his work1 which
 a lazy servant doth with pain and      
weariness2 and as a mettlesome horse    
makes a pleasure of a journey1 which a  
heavy jade goeth through with pain2 so  
reading1 and hearing1 and prayer are    
easy to a zealous soul1 which to another
 are an unwelcome task and toil4  #aj4  
,zeal is faithful1 and constant1 and    
valiant1 and therefore greatly pleaseth 
,god3 it sticks to him through          
persecution2 the fire consumeth it not2 
many waters quench it not4 ,but others  
are false-hearted3 and those that have  
but a cold religion will easily be drawn
 or driven from their religion4 ,they   
are so indifferent1 that a little more  

of the world put into the balance1 will 
weigh down ,christ in their esteem4 ,the
 hopes or fears of temporal things      
prevail with them1 against the hopes and
 fears of things eternal4 ,no wonder    
therefore if ,god disown such           
treacherous servants1 and turn them away
 as unworthy of his family4#eih         
,direct4 ,,iii4 ,let the great motives  
of holy zeal and diligence be set home  
and printed on your hearts3#eii and     
often read them over in some quickening 
books1 that you may remember them1 and  
be affected with them4 ,i have given you
 so many of these moving1 exciting      
considerations1 in the third part of my 
,saints' ,rest1 and my ,saint or ,brute1
 and ,now or ,never1 and in my sermon   
against ,making ,light of ,christ1 that 
,i shall be but very brief in them at   
present4  ,sidenote3 ,motives of zeal4  
#a4 ,when you grow cold and slothful1   
remember how great a ,master you serve3 
should any thing be done negligently for
 ,god8 ,and remember how good a ,master 

you serve2 for whom you are certain that
 you can never do too much2 nor so much 
as he deserveth of you2 nor will he ever
 suffer you to be losers by him4  #b4   
,remember that he is always present2 in 
your converse with others1 in your      
prayers1 your reading1 and all your     
duties3 and will you loiter in his      
sight8 when a very eye-servant will work
 while his master standeth by4  #c4 ,one
 serious thought of the end and         
consequence of all thy work1 one would  
think1 should put life into the dullest 
soul6 ,say to thy sleepy1 frozen heart1 
,is it not heaven that ,i am seeking8   
,is it not hell that ,i am avoiding8    
,and can ,i be cold and slothful about  
heaven and hell8 ,must it not go with me
 for ever according as ,i now behave    
myself8 ,and is this the best that ,i   
can do for my salvation8 ,is it not ,god
 that ,i have to please and honour8 and 
shall ,i do it slothfully8  #d4 ,one    
thought of the exceeding greatness of   
our work1 one would think1 should make  

us be zealous and diligent6 ,to think   
what abundance of knowledge we have to  
get6 and how much of every grace we     
want6 and how much means we have to use6
 and how much opposition and many       
temptations to overcome6 ,the humble    
sense of the weakness of our souls1 and 
the greatness of our sins1 should make  
us say1 that whatever the rich in grace 
may do1 it is labour that becomes the   
poor4  #e4 ,to remember how short our   
time of working is1 and also how        
uncertain6 ,how fast it flieth away6 how
 soon it will be at an end6 ,and that   
all the time that ever we shall have to 
prepare for eternity is now6 and that   
shortly there will be no praying1 no    
hearing1 no working any more on         
earth6#fjj ,to look into the grave1 to  
go to the house of mourning6 to consider
 that this heart hath but a little more 
time to think1 and this tongue but a    
little more time to speak1 and all will 
end in the endless recompence2 methinks 
this should quicken the coldest heart6  

#f4 ,to remember how many millions are  
undone already by their sloth and       
negligence6 how many are in hell        
lamenting their slothfulness on earth1  
while ,i am hearing1 or reading1 or     
praying to prevent it1 one would think  
should waken me from my sloth3 what if  
,i saw them1 and heard their cries8     
would it not make me serious8 ,what if  
one of them had time and leave and hope 
again as ,i have8 would he be cold and  
careless8  #g4 ,to think how many       
millions are now in heaven1 that all    
came thither by holy zeal and diligence1
 and are now enjoying the fruit of all  
their labour and sufferings6 to think of
 the blessed end of all their pains and 
patience1 and how far they are now from 
repenting of it6 methinks should stir us
 up to zeal and diligence4  #h4 ,to     
foresee what thoughts all the world will
 have of holy diligence at last6 how the
 best will wish they had been better1   
and had done much more for ,god and     
their salvation6 and how the worst will 

wish1 when it is too late1 that they had
 been as zealous and diligent as the    
best6 ,how earnestly they will then     
knock and cry1 ,lord1 open to us1 when  
it is all in vain6 and say to the       
watchful1 diligent souls1 ,give us of   
your oil1 for our lamps are gone out1   
,matt4 xxv4 ,to think how glad the most 
ungodly would then be1 if they might but
 have died the death of the righteous1  
and their latter end might be as his6   
,numb4 xxiii4 #aj4 ,and what            
heart-tearing grief will seize upon them
 for ever1 to think how madly they lost 
their souls1 and sluggishly went to hell
 to spare their pains of that sweet and 
holy work that should have prevented it6
 ,will not such forethoughts awaken the 
most sluggish1 stupid souls1 that will  
but follow them till they can do their  
work8  #i4 ,remember that thou must be  
zealous and diligent in this or nothing2
 for there is nothing else that is worth
 thy seriousness1 in comparison of this4
 ,to be earnest and laborious for       

perishing vanities1 is the disgrace of  
thy mind1 and will prove thy            
disappointment1 and leave thee at last  
in shame and sorrow2 when holy diligence
 will recompense all thy pains4  #aj4   
,remember also that thou hast been      
slothful and negligent too long6 ,and   
how dost thou repent of thy former      
sloth1 if thou wilt be as slothful      
still8 ,art thou grieved to think how   
many duties slothfulness hath put by1   
and how many it hath murdered1 and      
frustrated1 and made nothing of1 and how
 much grace1 and mercy1 and comfort1 it 
hath already deprived thee of8 and how  
much better thy case were1 if thou hadst
 lived in as much holy diligence as the 
best thou knowest8 ,and yet wilt thou be
 slothful still8  #aa4 ,remember that   
thou hast thy life1 and health1 and wit1
 and parts1 for nothing else but by thy 
present duty to prepare for everlasting 
joys3 that all ,god's mercies bind thee 
to be diligent2 and every ordinance1 and
 all his helps and means of grace1 are  

given to further thee in the work2 and  
sun1 and moon1 and air1 and earth1 and  
all1 attend thee with their help4 ,and  
yet wilt thou be cold and slothful1 and 
frustrate all these means and mercies8  
#ab4 ,remember how diligent thy enemy   
is3 ,satan goeth about even night and   
day1 like a roaring lion seeking to     
devour6 #a ,pet4 v4 #h4 ,and wilt thou  
be less diligent to resist him8  #ac4   
,think what an example of diligence     
,christ himself hath left thee6 ,and how
 laboriously blessed ,paul and all the  
holy servants of ,christ did follow     
their ,master's work6 ,did they pray1   
and watch1 and work as slothfully as    
thou dost8  #ad4 ,remember how hot and  
earnest thou wast formerly in thy sin6  
and wilt thou now be cold and negligent 
in thy duty1 when ,god hath set thee in 
a better way8  #ae4 ,observe how eager  
and diligent worldlings are for the     
world1 and flesh-pleasers for their     
sports and pleasures1 and proud persons 
for their greatness and honour1 and     

malignant persons to oppose the gospel  
of ,christ1 and their own and other     
men's salvation2 look on them2 and think
 what a shame it is to thee to be more  
cold and remiss for ,god4  #af4 ,observe
 how an awakening pang of conscience1 or
 the sight of death when it seems to be 
at hand1 can waken the very wicked to   
some kind of serious diligence at the   
present2 so that by their confessions1  
and cries1 and promises1 and amendments1
 while the fit was on them1 they seemed 
more zealous than many that were        
sincere4 ,and shall not saving grace do 
more with you1 than a fit of fear can do
 with the ungodly8  #ag4 ,remember of   
how sad importance it is1 and what it   
signifieth1 to be cold and slothful6 ,if
 it be predominant1 so as to keep thee  
from a holy life1 it is damnable4 ,the  
spirit of slumber is a most dreadful    
judgment4 ,but if it do not so prevail1 
yet1 though thou be a child of ,god1 it 
signifieth a great debility of soul1 and
 foretelleth some sharp affliction to   

befall thee1 if ,god mean to do thee    
good by a recovery4 ,the decay of       
natural heat is a sign of old age1 and  
is accompanied with the decay of all the
 powers4 ,and sicknesses and pains do   
follow such decays of life4 ,and as you 
will make your horse feel the rod or    
spur when he grows dull and heavy1      
expect when you grow cold and dull1 to  
feel the spur of some affliction1 to    
make you stir and mend your pace4  #ah4 
,remember that thy sloth is a sinning   
against thy knowledge1 and against thy  
experience1 and against thy own         
covenants1 promises1 and profession2 and
 therefore an aggravated sin4 ,these and
 such like serious thoughts will do much
 to stir up a slothful soul to zeal and 
diligence4  ,direct4 ,,iv4 ,drown not   
your hearts in worldly business or      
delights2#fja for these breed a         
loathing1 and averseness1 and weariness 
of holy things4 ,they are so contrary   
one to the other1 that the mind will not
 be eagerly set on both at once3 but as 

it relisheth the one1 it more and more  
disrelisheth the other4 ,there is no    
heart left for ,god1 when other things  
have carried it away4  ,direct4 ,v4 ,do 
all you can to raise your hearts to the 
love of ,god1 and a delight in holy     
things1 and then you will not be        
slothful1 nor weary1 nor negligent4     
,love and delight are the most excellent
 remedy against a slow1 unwilling kind  
of duty4 ,know but how good it is to    
walk with ,god1 and do his work1 and    
thou wilt do it cheerfully4  ,direct4   
,,vi4 ,a secret root of unbelief is the 
mortal enemy of zeal and diligence2     
labour for a well-grounded belief of the
 word of ,god and the world to come1 and
 stir up that belief into exercise1 when
 you would have your slothful hearts    
stirred up4 ,when there is a secret     
questioning in the heart1 ,what if there
 should be no life to come8 ,what if the
 grounds of religion be unsound8 ,this  
blasteth the vigour of all endeavours1  
and inclineth men to serve ,god only    

with hypocritical halving and reserves2 
and maketh men resolve to be no further 
religious1 than stands with present1    
fleshly happiness4  ,direct4 ,,vii4     
,take heed of debauching conscience by  
venturing upon doubtful things1 much    
more1 by known and wilful sin4#fjb ,for 
when once conscience is taught to comply
 with sin1 and is mastered in one thing1
 it will do its duty well in nothing1   
and zeal will quickly be extinct2       
diligence will die when conscience is   
corrupted or fallen asleep4  ,direct4   
,,viii4 ,live in a constant expectation 
of death4 ,do not foolishly flatter     
yourself with groundless conceits that  
you shall live long4 ,there is a great  
power in death to rouse up a drowsy     
soul1 when it is taken to be near2 and a
 great force in the conceit of living   
long1 to make even good men grow more   
negligent and secure4  ,direct4 ,,ix4   
,live among warm and serious christians2
 especially as to your intimate         
familiarity4#fjc ,there is a very great 

power in the zeal of one to kindle zeal 
in others2 as there is in fire to kindle
 fire4 ,serious1 hearty1 diligent       
christians1 are excellent helps to make 
us serious and diligent4 ,he that       
travelleth with speedy travellers1 will 
be willing to keep pace with them2 and  
tired sluggards are drawn on by others2 
when he that travelleth with the        
slothful will go slowly as they do4     
,direct4 ,x4 ,lastly1 ,be oft in the use
 of quickening means3 live1 if you can  
attain it1 under a quickening1 zealous  
minister4 ,there is life in the word of 
,god1 which1 when it is opened and      
applied livelily1 will put life into the
 hearers4 ,read the holy ,scriptures1   
and such lively writings as help you to 
understand and practise them4 ,as going 
to the fire is our way when we are cold1
 to cure our benumbedness1 so reading   
over some part of a warm and quickening 
book1 will do much to warm and quicken a
 benumbed soul3 and it is not the       
smallest help to rouse us up to prayer  

or meditation1 and put life into us     
before we address ourselves more nearly 
unto ,god4 ,i have found it myself a    
great help in my studies1 and to my     
preaching3 when studying my own heart   
would not serve the turn1 to awake me to
 serious fervency1 but all hath been    
cold and dull that ,i have done1 because
 all was cold and dull within1 ,i have  
taken up a book that was much more warm 
and serious than ,i1 and the reading of 
it hath recovered my heat1 and my warmed
 heart hath been fitter for my work4    
,christians1 take heed of a cold1 and   
dull1 and heartless kind of religion2   
and think no pains too much to cure it3 
death is cold1 and life is warm2 and    
labour itself doth best excite it4      
,,part ,,ii4           ,directions about
 ,sports and ,recreations1 and against  
,excess and ,sin therein4  ,direct4 ,i4 
,if you would escape the sin and danger1
 which men commonly run into by unlawful
 sporting1 under pretence of lawful     
recreations1 you must understand what   

lawful recreation is1 and what is its   
proper end and use4 ,no wonder else if  
you sin1 when you know not what you do6 
,sidenote3 ,what lawful recreation is4  
,no doubt but some sport and recreation 
is lawful1 yea needful1 and therefore a 
duty to some men4 ,lawful sport or      
recreation is the use of some natural   
thing or action1 not forbidden us1 for  
the exhilarating of the natural spirits 
by the fantasy1 and due exercise of the 
natural parts1 thereby to fit the body  
and mind for ordinary duty to ,god4 ,it 
is some delightful exercise4  #a4 ,we do
 not call unpleasing labour by the name 
of sport or recreation2 though it may be
 better and more necessary4 #b4 ,we call
 not every delight by the name of sport 
or recreation2 for eating and drinking  
may be delightful2 and holy things and  
duties may be delightful2 and yet not   
properly sports or recreations4 ,but it 
is the fantasy that is chiefly delighted
 by sports4  ,qual4 ,i4 ,all these      
things following are necessary to the   

lawfulness of a sport or recreation1 and
 the want of any one of them will make  
and prove it to be unlawful4 #a4 ,the   
end which you really intend in using it1
 must be to fit you for your service to 
,god2 that is1 either for your callings1
 or for his worship1 or some work of    
obedience in which you may please and   
glorify him3 ,i ,cor4 x4 #ca1 ,whether  
ye eat or drink1 or whatever you do1 do 
all to the glory of ,god4 ,it is just to
 your duty1 as the mower's whetting to  
his scythe1 to make it for to do his    
work4  ,qual4 ,,ii4 #b4 ,therefore the  
person that useth it1 must be one that  
is heartily devoted to ,god1 and his    
service1 and really liveth to do his    
work1 and please and glorify him in the 
world3 which none but the godly truly   
do4' ,and therefore no carnal1 ungodly  
person1 that hath no such holy end1 can 
use any recreation lawfully2 because he 
useth it not to a due end4 ,for the end 
is essential to the moral good of any   
action2 and an evil end must needs make 

it evil4 ,tit4 i4 #ae1 ,unto the pure   
all things are pure1 7that is1 all      
things not forbidden17 but unto them    
that are defiled and unbelieving is     
nothing pure1 but even their mind and   
conscience are defiled4  ,quest4 ,but   
must all wicked men therefore forbear   
recreation8 ,answ4 #a4 ,wicked men are  
such as will not obey ,god's law if they
 know it2 and therefore they inquire not
 what they should do1 with any purpose  
sincerely to obey4 ,but if they would   
obey1 that which ,god commandeth them is
 immediately to forsake their           
wickedness1 and to become the servants  
of ,god1 and then there will be no room 
for the question4 #b4 ,but if they will 
continue in a sinful1 ungodly state1 it 
is in vain to contrive how they may     
sport themselves without sin4 ,but yet  
we may tell them that if the sport be   
materially lawful1 it is not the matter 
that they are bound to forsake1 but it  
is the sinful end and manner4 ,and till 
this be reformed they cannot but sin4   

,qual4 ,,iii4 #c4 ,a lawful recreation  
must be a means fitly chosen and used to
 this end4 ,if it have no aptitude to   
fit us for ,god's service in our        
ordinary callings and duty1 it can be to
 us no lawful recreation4 ,though it be 
lawful to another that it is a real help
 to1 it is unlawful to us4  ,qual4 ,,iv4
 #d4 ,therefore all recreations are     
unlawful1 which are themselves preferred
 before our callings1 or which are used 
by a man that liveth idly1 or in no     
calling1 and hath no ordinary work to   
make him need them4 ,for these are no   
fit means1 which exclude our end1       
instead of furthering it4  ,qual4 ,v4   
#e4 ,therefore all those are unlawful   
sports1 which are used only to delight a
 carnal fantasy1 and have no higher end1
 than to please the sickly mind that    
loveth them4  ,qual4 ,,vi4 #f4 ,and     
therefore all those are unlawful sports1
 which really unfit us for the duties of
 our callings1 and the service of ,god2 
which1 laying the benefit and hurt      

together1 do hinder us as much or more  
than they help us6 which is the case of 
all voluptuous wantons4  ,qual4 ,,vii4  
#g4 ,all sports are unlawful which take 
up any part of the time which we should 
spend in greater works3 such are all    
those that are unseasonable2 7as on the 
,lord's day without necessity1 or when  
we should be at prayer1 or any other    
duty27 and all those that take up more  
time than the end of a recreation doth  
necessarily require 7which is too       
common74  ,qual4 ,,viii4 #h4 ,if a      
recreation be profane1 as making sport  
of holy things1 it is a mocking of ,god1
 and a villany unbeseeming any of his   
creatures1 and laying them open to his  
heaviest vengeance4 ,the children that  
made sport with calling the prophet     
bald-head were slain by bears1 #b ,kings
 ii4 #bc4  ,qual4 ,,ix4 #i4 ,they are   
unlawful sports which are used to the   
wrong of others3 as players1 that defame
 and reproach other men2 and hunters and
 hawkers1 that tread down poor men's    

corn and hedges4  ,qual4 ,x4 #aj4 ,it is
 sinful to make sport of other men's    
sinning1 or to act it ourselves so as to
 become partakers of it2 which is too   
common with comedians1 and other profane
 wits4  ,qual4 ,,xi4 #aa4 ,unclean1     
obscene recreations are unlawful2 when  
filthiness or wantonness is represented 
without a due expression of its         
odiousness1 or with obscene words or    
actions4 ,eph4 v4 #c1 #d1 ,but          
fornication1 and all uncleanness or     
covetousness1 let it not be once named  
among you as becometh saints1 neither   
filthiness1 nor foolish talking1 nor    
jesting4  ,qual4 ,,xii4 #ab4 ,those     
sports are unlawful1 which occasion the 
multiplying of idle words about them2   
and engage the players in foolish1      
needless1 unprofitable prating4  ,qual4 
,,xiii4 #ac4 ,and those sports are      
sinful1 which plainly tend to provoke   
ourselves or others to sin3 as to lust1 
to swearing1 and cursing1 and railing1  
and fighting1 or the like4  ,qual4      

,,xiv4 #ad4 ,those also are sinful1     
which are the exercise of covetousness1 
to win other men's money of them2 or    
that tend to stir up covetousness in    
those you play with4  ,qual4 ,,xv4 #ae4 
,cruel recreations also are unlawful3 as
 taking pleasure in the beholding of    
duellers1 fighters1 or any that abuse   
each other2 or any other creatures that 
needlessly torment each other4  ,qual4  
,,xvi4 #af4 ,too costly recreation also 
is unlawful3 when you are but ,god's    
stewards1 and must be accountable to him
 for all you have1 it is sinful to      
expend it needlessly on sports4  ,qual4 
,,xvii4 #ag4 ,unnecessary recreations   
forbidden by our lawful governors are   
unlawful4 ,if they were before lawful to
 thee1 yet now they are not2 because    
your king1 your pastor1 your parents1   
your masters1 have power to rule and    
restrain you in such things2 and you    
most obey them4  ,qual4 ,,xviii4 #ah4   
,lastly1 if you have the choice of      
divers recreations before you1 you must 

choose the fittest3 and if you choose   
one that is less fit and profitable1    
when a fitter might be chosen1 it is    
your sin2 though that which you choose  
were lawful1 if you had no other4       
,sidenote3 ,what to think of common     
stage-plays1 gaming1 cards1 dice1 c4    
,by all this it is easy to judge of our 
common stage-plays1 gaming1 cards dice1 
and divers other such kind of sports4   
,if they have but any one of these evil 
qualifications they are sinful4 ,and    
when they are used without very many of 
them1 #a4 ,they are too commonly used by
 men that never intended to fit         
themselves for their work and duty by   
them2 yea1 by men that live not at all  
to the pleasing and glorifying ,god1 and
 know not what it is to be obediently   
addicted to his service2 yea1 by men    
that live not in any constant1 honest   
labour1 but make a very trade of their  
recreations1 and use them as the chief  
business of the day4  #b4 ,they are     
sports unfit for the ends of lawful     

recreation1 as will easily appear to the
 impartial4#fjd ,for it is either your  
bodies or your minds that need most the 
recreations3 either you are sedentary   
persons1 or have a calling of bodily    
labour3 if you are sedentary persons1   
7as students1 scribes1 and divers       
others17 then it is your bodies that    
have most need of exercise and          
recreation1 and labour is fitter for you
 than sport2 or at least a stirring1    
labouring sport4 ,and in this case to   
sit at cards1 or dice1 or a stage-play1 
is1 instead of exercising your bodies1  
to increase the need of exercising them3
 it stirreth not your parts2 it warmeth 
not your blood2 it helpeth not          
concoction1 attraction1 assimilation1 c4
 ,it doth you much more harm than good1 
as to your very health4 ,but if you are 
hard labourers1 and need rest for your  
bodies and recreation for your minds2 or
 are lame or sickly1 that you cannot use
 bodily exercise2 then surely a hundred 
profitable exercises are at hand which  

are more suitable to your case4 ,you    
have books of necessity to read 7as the 
word of ,god72 and books of profit to   
your souls2 and books that tend to      
increase your knowledge in common       
things1 as history1 geography1 and arts 
and sciences4 ,and should not these be  
any of them pleasanter than your dice1  
and cards1 and plays8  #c4 ,at least it 
is plain that they are not the fittest  
recreations for any man that intends a  
lawful end4 ,if you are students1 or    
idle gentlemen1 is not walking1 or      
riding1 or shooting1 or some honest1    
bodily labour rather1 that joineth      
pleasure and profit together1 a fitter  
kind of exercise for you8 ,or if you are
 labouring persons1 and need only       
pleasure for your minds1 should you not 
take pleasure in ,god1 in ,scripture1 in
 holy conference1 meditation1 or good   
books8 ,or if indeed you need a         
relaxation from both these1 have you not
 profitable history or geography to     
read8 ,have you not herbs1 and flowers1 

and trees1 and beasts1 and birds1 and   
other creatures to behold8 ,have you not
 fields1 or gardens1 or meadows1 or     
woods to walk into8 ,have you not your  
near relations to delight in2 your      
wives1 or children1 or friends1 or      
servants8 ,may you not talk with good1  
and wise1 and cheerful men1 about things
 that are both pleasing and edifying to 
you8 ,hath ,god given you such a world  
of lawful pleasures1 and will none of   
them1 nor all of them1 serve your turns1
 without unlawful ones1 or at least     
unfit ones 7which therefore are         
unlawful73 all these are undoubtedly    
lawful2 but cards1 and dice1 and        
stage-plays are1 at best1 very          
questionable3 among wise and learned    
men1 and good men1 and no small number  
of these1 they are condemned as         
unlawful4#fje ,and should one that      
feareth ,god and loveth his salvation1  
choose so doubtful a sport1 before such 
abundance of undoubtedly lawful ones8   
,if you be so proud or rash as to reply1

 ,why should ,i leave my sport for      
another man's conceits or judgment8 ,i  
will tell thee that which shall shame   
thy reply1 and thee1 if thou canst      
blush4 #a4 ,it is not some humorous1 odd
 fanatic that ,i allege against thee1   
nor a singular divine2 but it is the    
judgment of the ancient church itself4  
,the fathers and councils condemn       
christians and ministers especially1    
that use spectacula1 spectacles1 or     
behold stage-plays and dicing4 #b4 ,even
 the oldest canons of our own church of 
,england forbid dicing to the clergy1   
which is because they reputed it evil1  
or of ill report4 #c4 ,many laws of     
religious princes do condemn them4 #d4  
,abundance of the most learned1 holy    
divines condemn them4 #e4 ,the soberest 
and learnedst of the papists condemn    
them4 #f4 ,and how great a number of the
 most religious ministers and people are
 against them1 of the age and place in  
which you live1 you are not ignorant4   
,and is the judgment of the ancient     

church1 and of councils1 and fathers1   
and of the most learned protestants and 
papists1 and the most religious people1 
besides many ancient laws and canons1 of
 no force with you in such a case as    
this8 ,will you hold to a thing         
confessedly unnecessary1 against the    
judgment of so many that account them   
sinful8 ,are you and your play-fellows  
more wise and learned than all these8   
,or is it not extremity of pride1 for   
such unstudied1 empty men to prefer     
their sensual conceits1 before such a   
concurrent stream of wiser and more     
ponderous judgments8 ,read but ,dr4 ,j4 
,reignolds's ,treatise against          
,stage-plays1 against ,albericus        
,gentilis1 and you will see what a world
 of witnesses are against you4 ,and if  
the judgment of ,voetius1 ,amesius1 and 
other learned men against all lusory    
lots be of no authority1 at least it    
should move you that even ,mr4 ,gataker 
and others1 that write for the          
lawfulness of them in that respect 7as  

lusory lots7 do yet lay down the rest of
 the requisites to make them lawful1    
which utterly condemn our common use of 
cards and dice1 much more our gamesters3
 so that all the sober divines that ever
 ,i read or heard1 condemn all these3   
and are you wiser than all of them8  #d4
 ,besides this1 your consciences know   
that you are so far from using them to  
fit you for your callings1 that you     
either live idly out of a calling1 or   
else you prefer them before your        
callings3 you have no mind of your work1
 because your mind is so much upon your 
play3 you have no mind of your home or  
family1 but are weary of your business1 
because your sports withdraw your       
hearts2 and you are so far from using   
them to fit you to any holy duty1 that  
they utterly unfit you1 and corrupt your
 hearts with such a kind of sensual     
delight1 as makes them more backward to 
all that is good2 insomuch that many of 
you even grow so desperate as to hate   
and scorn it4 ,this is the benefit it   

bringeth you4  #e4 ,and you cannot but  
know what a time-wasting sin it is4     
,suppose the game were never so lawful2 
is it lawful to lay out so many hours   
upon it8 as if you had neither souls1   
nor bodies1 nor families1 nor estates1  
nor ,god1 nor death1 nor heaven to mind8
  #f4 ,and how much profaneness1 or     
abuse of others1 is in many of your     
stage-plays6 ,how much wantonness and   
amorous folly1 and representing sin in a
 manner to entice men to it1 rather than
 to make it odious1 making a sport and  
mock of sin2 with a great deal more such
 evil6 ,and your cards and dice are the 
exercise usually of covetousness1 the   
occasion of a great deal of idle talk   
and foolish babble about every cast and 
every card3 and ofttimes the occasion of
 cursing1 and swearing1 and railing1 and
 hatred of those that win your money2   
and oft it hath occasioned fighting1 and
 murder itself4 ,and even your huntings 
are commonly recreations so costly1#fjf 
as that the charge that keepeth a pack  

of hounds1 would keep a poor man's      
family that is now in want3 besides the 
time that this also consumeth4  ,so that
 the case is clear1 that our gamesters1 
and licentious1 sportful gallants1 are a
 sort of people that have blinded their 
minds1 and seared their consciences1 and
 despise the laws and presence of ,god1 
and forget death and judgment1 and live 
as if there were no life to come1       
neglecting their miserable souls1 and   
having no delight in the word or holy   
worship of ,god1 nor the forethoughts of
 eternal joys1 and therefore seek for   
their pleasure in such foolish sports1  
and spend those precious hours in these 
vanities1 which1 ,god knows1 they had   
need to spend most diligently1 in       
repenting of their sins1 and cleansing  
their souls1 and preparing for another  
world4  ,if yet any impenitent gamester 
or idle time-waster shall reply1 ,i will
 not believe that my cards1 or dice1 or 
plays are unlawful4 ,i use them but to  
fit me for my duty4 ,what6 would you    

have all men live like hermits or       
anchorites1 without all pleasure8 ,i    
answer you but by this reasonable       
request3 will you set yourselves as     
dying men in the presence of ,god1 and  
the sight of eternity1 and provide a    
true answer to these few questions2 even
 such an answer as your consciences dare
 stand to at the bar of ,god8  ,quest4  
,i4 ,dost thou not think in thy         
conscience that thy ,maker1 and         
,redeemer1 and his work and service1 and
 thy family and calling1 and the        
forethoughts of heaven1 are not fitter  
matters to delight a sober mind1 than   
cards or stage-plays8 ,and what can it  
be but a vain and sinful mind that      
should make these toys so pleasant to   
thee1 and the thoughts of ,god and      
heaven so unpleasant8  ,quest4 ,,ii4    
,doth not thy conscience tell thee1 that
 it is not to fit thee for thy calling  
or ,god's service that thou usest these 
sports1 but only to delight a carnal    
fantasy8 ,doth not conscience tell thee1

 that it is more the pleasure than the  
benefit of it to thy soul or body that  
draws thee to it8 ,dost thou work so    
hard or study so hard all the day       
besides1 as to need so much recreation  
to refresh thee8  ,quest4 ,,iii4 ,doth  
not thy conscience tell thee1 that if   
thy sensual fantasy were but cured1 it  
would be a more profitable recreation to
 thy body or mind1 to use some sober    
exercise for thy body1 which is confined
 to its proper limits of time2 or to    
turn to variety of labour1 or studies1  
than to sit about these idle games8     
,quest4 ,,iv4 ,dost thou think that     
either ,christ or his apostles used     
stage-plays1 cards1 or dice2 or ever    
countenanced such a temper of mind as is
 addicted to them8 ,or was not ,david as
 wise as you1 that took up his pleasure 
in the word of ,god1 and his melodious  
praise8  ,quest4 ,v4 ,doth not your     
conscience tell you1 that your delight  
is more in your plays and games than it 
is on ,god8 ,and that these sports do no

 way increase your delight in ,god at   
all1 but more unfit and undispose you8  
,and yet every blessed man's delight is 
in the law of the ,lord1 and in it he   
meditateth day and night1 ,psal4 i4 #b4 
,and do you do so8  ,quest4 ,,vi4 ,do   
you bestow as much time in praying and  
reading the word of ,god1 and meditating
 on it1 as you do in your sports and    
recreations8 ,nay1 do you not shuffle   
this over1 and put ,god off with a few  
hypocritical1 heartless words1 that you 
may be at your sports1 or something     
which you love better8  ,quest4 ,,vii4  
,doth not conscience tell thee1 that    
this precious time might be much better 
spent1 in the works that ,god hath      
appointed thee to do8 ,and that thy     
sinful soul hath need enough to spend it
 in far greater matters8 ,doth it become
 one that hath sinned so long1 and is so
 unassured of pardon and salvation1 and 
near another world1 and so unready for  
it1 to sit at cards or be hearing a     
stage-play1 when he should be making    

ready1 and getting assurance of his     
peace with ,god8  ,quest4 ,,viii4       
,wouldst thou be found at cards or plays
 when death cometh8 ,if it were this    
day1 hadst thou not rather be found     
about some holy1 or some profitable     
labour8  ,quest4 ,,ix4 ,will it be more 
comfort to thee when thou art dying1 to 
think of the time which thou spentest in
 cards1 and plays1 and vanity1 or that  
which thou spentest in serving ,god1 and
 preparing for eternity8  ,quest4 ,x4   
,darest thou pray to ,god to bless thy  
cards1 and dice1 and plays1 to the good 
of thy soul or body8 ,would not thy     
conscience tell thee1 that this were but
 a mocking of ,god1 as praying for that 
which thou dost not intend1 and which   
thy pleasures are unfit for8 ,and yet no
 recreation is lawful1 which you may not
 thus lawfully pray for a blessing on4  
,quest4 ,,xi4 ,if you were sure         
yourselves that you sin not in your     
games or sports1 are you sure that your 
companions do not8 that they have no    

lust or vanity of mind at stage-plays1  
no covetousness1 or sinful pleasure1 or 
passion at cards or dice8 ,if you say1  
,we are not bound to keep all other men 
from sin1 ,i answer1 ,you are bound to  
do your best towards it2 and you are    
bound not to contribute willingly to    
their sin2 and are bound to forbear a   
thing indifferent1 though not a duty1 to
 avoid the scandalizing or tempting of  
another4 ,if ,paul would never eat flesh
 while he lived rather than make a weak 
person offend1 should not your sports be
 subject to as great charity8 ,he saith1
 ,it is good neither to eat flesh1 nor  
to drink wine1 nor any thing whereby thy
 weak brother stumbleth1 or is offended1
 or made weak4#fjg ,object4 ,then we    
must give over our meat1 and drink1 and 
clothes1 and all4 ,answ4 ,it followeth  
not that we must forsake our duty to    
prevent another man's sin1 because we   
must forsake our pleasure in things     
indifferent4 ,if you knew what sin is1  
and what it is to save or lose one's    

soul1 you would not make a sport of     
other men's sin1 nor so easily          
contribute to their damnation1 and think
 your sensual pleasure to be a good     
excuse4 ,rom4 xv4 #a-c1 in such cases1  
we that are strong ought to bear the    
infirmities of the weak1 7that is1 to   
compassionate them as we do children in 
their weakness17 and not to please      
ourselves 7to their hurt74 ,let every   
one of us please his neighbour for his  
good to edification 7that is1 prefer the
 edifying of another's soul1 before the 
pleasure of your bodies74 ,for even     
,christ pleased not himself-- ,if       
,christ lost his life to save men from  
sin1 will not you lose your sport for   
it8  ,quest4 ,,xii4 ,what kind of men   
are they that are most addicted to thy  
games and plays1 and what kind of men   
are they that avoid them1 and are       
against them8 ,are there not more       
fornicators1 drunkards1 swearers1       
cursers1 coveters of other men's money1 
and profane neglecters of ,god and their

 souls1 among gamesters and players1    
than among them that are against them8  
,judge by the fruits4  ,sidenote3 ,to   
sportful youths4  ,and what ,i say to   
idle gamesters1 is proportionably to be 
said to voluptuous youths1 that run     
after wakes1 and ,may-games1 and        
dancings1 and revellings1 and are       
carried by the love of sports and       
pleasure from the love of ,god1 and the 
care of their salvation1 and the love of
 holiness1 and the love of their        
callings2 and into idleness1            
riotousness1 and disobedience to their  
superiors4 ,for the cure of this        
voluptuousness 7besides what is said    
chap4 iv4 part ix47 consider3  #a4 ,dost
 thou not know that thou hast higher    
delights to mind8 ,and are these toys   
beseeming a noble soul1 that hath holy  
and heavenly matters to delight in8  #b4
 ,dost thou not feel what a plague the  
very pleasure is to thy affections8 how 
it bewitcheth thee1 and befooleth thee1 
and maketh thee out of love with        

holiness1 and unfit for any thing that  
is good8  #c4 ,dost thou know the worth 
of those precious hours which thou      
playest away8 hast thou no more to do   
with them8 ,look inwards to thy soul1   
and forward to eternity1 and bethink    
thee better4  #d4 ,is it sport that thou
 most needest8 ,dost thou not more need 
,christ1 and grace1 and pardon1 and     
preparation for death and judgment1 and 
assurance of salvation8 ,why then are   
not these thy business8  #e4 ,hast thou 
not a ,god to obey and serve8 and doth  
he not always see thee8 and will he not 
judge thee8 alas6 thou knowest not how  
soon4 ,though thou be now merry in thy  
youth1 and thy heart cheer thee1 and    
thou walk in the ways of thy heart1 and 
the sight of thy eyes1 yet know thou    
that for all these things ,god will     
bring thee into judgment1 ,eccles4 xi4  
#i4  #f4 ,observe in ,scripture what    
,god judgeth of thy ways4 ,tit4 iii4 #c1
 ,we ourselves were sometimes foolish1  
disobedient1 deceived1 serving divers   

lusts and pleasures-- #b ,tim4 ii4 #bb1 
,fly youthful lusts3 but follow after   
righteousness1 faith1 charity1 peace1   
with them that call on the ,lord out of 
a pure heart4 ,read #a ,pet4 iv4 #a-d2  
#b ,pet4 iii4 #c2 #a ,tim4 iii4 #d1     
,lovers of pleasure more than lovers of 
,god4#fjh  #g4 ,you are but preparing   
for your future sorrow1 either by       
repentance or destruction2 and the      
greater is your pleasure now1 the       
greater will be your sorrow and shame in
 the review4  ,having spoken this much  
for the cure of sinful sports1 ,i       
proceed to direct the more sober in     
their recreations4  ,direct4 ,,ii4 ,when
 you understand the true nature and use 
of recreations1 labour to be acquainted 
just how much and what sort of          
recreation is needful to yourselves in  
particular4 ,in which you must have     
respect1 #a4 ,to your bodily strength4  
#b4 ,to your minds4 #c4 ,to your        
labours4 ,and when you have resolved on 
it1 what and how much is needful and    

fit1 to help you in your duty1 allow it 
its proper time and place1 as you do    
your meals1 and see that you suffer it  
not to encroach upon your duty4         
,direct4 ,,iii4 ,ordinarily join profit 
and pleasure together1 that you lose no 
time4 ,i know not one person of a       
hundred1 or of many hundreds1 that      
needeth any game at all3 there are such 
variety of better exercises at hand to  
recreate them4 ,and it is a sin to idle 
away any time1 which we can better      
improve6 ,i confess my own nature was as
 much addicted to playfulness as most3  
and my judgment alloweth me so much     
recreation as is needful to my health   
and labour 7and no more74 ,but for all  
that ,i find no need of any game to     
recreate me4 ,when my mind needeth      
recreation1 ,i have variety of          
recreating books1 and friends1 and      
business to do that4 ,and when my body  
needeth it1 the hardest labour that ,i  
can bear is my best recreation3 walking 
is instead of games and sports2 as      

profitable to my body1 and more to my   
mind3 if ,i am alone1 ,i may improve    
that time in meditation2 if with others1
 ,i may improve it in profitable1       
cheerful conference4 ,i condemn not all 
sports or games in others1 but ,i find  
none of them all to be best for myself3 
and when ,i observe how far the temper  
and life of ,christ and his best        
servants was from such recreations1 ,i  
avoid them with the more suspicion4 ,and
 ,i see but few but distaste it in      
ministers 7even shooting1 bowling1 and  
such more healthful games1 to say       
nothing of chess and such other1 as fit 
not the end of a recreation74 ,therefore
 there is somewhat in it that nature    
itself hath some suspicion of4 ,that    
student that needeth chess or cards to  
please his mind1 ,i doubt hath a carnal1
 empty mind4 ,if ,god and all his books1
 and all his friends1 c4 cannot suffice 
for this1 there is some disease in it   
that should rather be cured than        
pleased4 ,and for the body1 it is       

another kind of exercise that profits   
it4  ,direct4 ,,iv4 ,watch against      
inordinate1 sensual delight1 even in the
 lawfullest sport4 ,excess of pleasure  
in any such vanity1 doth very much      
corrupt and befool the mind4 ,it puts it
 out of relish with spiritual things2   
and turneth it from ,god1 and heaven1   
and duty4  ,direct4 ,v4 ,to this end    
keep a watch upon your thoughts and     
fantasies1 that they run not after      
sports and pleasures4 ,else you will be 
like children that are thinking of their
 sport1 and longing to be at it1 when   
they should be at their books or        
business4  ,direct4 ,,vi4 ,avoid the    
company of revellers1 gamesters1 and    
such time-wasters4 ,come not among them1
 lest you be insnared4 ,accompany       
yourselves with those that delight      
themselves in ,god1 #b ,tim4 ii4 #bb4   
,direct4 ,,vii4 ,remember death and     
judgment1 and the necessities of your   
souls4 ,usually these sports seem but   
foolishness to serious men2 and they say

 of this mirth1 as ,solomon1 it is      
madness1 ,eccl4 ii4 #b4 ,and it is great
 and serious subjects which make serious
 men4 ,death and the world to come1 when
 they are soberly thought on1 do put the
 mind quite out of relish with foolish  
pleasures4  ,direct4 ,,viii4 ,be painful
 in your honest callings4 ,laziness     
breedeth a love of sports2 when you must
 please your slothful flesh with ease1  
then it must be further pleased with    
vanities4  ,direct4 ,,ix4 ,delight in   
your relations and family duties and    
mercies4 ,if you love the company and   
converse of your parents1 or children1  
or wives1 or kindred as you ought1 you  
will find more pleasure in discoursing  
with them about holy things or honest   
business1 than in foolish sports4 ,but  
adulterers that love not their wives1   
and unnatural parents and children that 
love not one another1 and ungodly       
masters of families that love not their 
duty1 are put to seek their sport       
abroad4  ,direct4 ,x4 ,see to the       

sanctifying of all your recreations1    
when you have chosen such as are truly  
suited to your need2 and go not to them 
before you need1 nor use them beyond    
your need4 ,see also that you lift up   
your hearts secretly to ,god1 for his   
blessing on them2 and mix them all along
 as far as you can with holy things2 as 
with holy thoughts or holy speeches4 ,as
 for music1 which is a lawful pleasure1 
,i have known some think it profaneness 
to use it privately or publicly with a  
psalm1 that scrupled not using it in    
common mirth2 whenas all our mirth      
should be as much sanctified as is      
possible4 ,all should be done to the    
glory of ,god2 and we have much more in 
,scripture for the holy use of music1   
7public and private17 than for any other
 use of it whatever4 ,and it is the     
excellency of melody and music1 that    
they are recreations which may be more  
aptly and profitably sanctified by      
application to holy uses1 than any      
other4 ,and ,i should think them little 

worth at all1 if ,i might not use them  
for the holy exhilarating or elevating  
of my soul1 or affecting it towards     
,god1 or exciting it to duty4  ,direct4 
,,xi4 ,the sickly and the melancholy    
7who are usually least inclined to      
sport7 have much more need of recreation
 than others1 and therefore may allow it
 a much larger time than those that are 
in health and strength4 ,because they   
take it but as physic to recover them to
 health1 being to abate again when they 
are recovered4  ,direct4 ,,xii4 ,be much
 more severe in regulating yourselves in
 your recreations1 than in censuring    
others for using some sports which you  
mislike4 ,for you know not perhaps their
 case1 and reasons1 and temptations2 but
 an idle1 time-wasting1 sensual sporter1
 every one should look on with pity as a
 miserable wretch4                      
,,part ,,iii4           ,directions     
about ,apparel1 and against the ,sin    
therein                                 
committed4  ,direct4 ,i4 ,fitness is the

 first thing to be respected in your    
apparel1 to make it a means to the end  
to which it is appointed4 ,the ends of  
apparel are1 #a4 ,to keep the body warm4
 #b4 ,to keep it from being hurt4 #c4   
,to adorn it soberly so far as beseemeth
 the common dignity of human nature1 and
 the special dignity of your places4 #d4
 ,to hide those parts1 which nature hath
 made your shame1 and modesty commandeth
 you to cover4  ,the fitness of apparel 
consisteth in these things3 #a4 ,that it
 be fitted to your bodies 7as your shoe 
to your foot1 your hat to your head1 c47
 #b4 ,that it be suited to your sex2    
that men wear not apparel proper to     
women1 nor women that which is proper to
 men4 #c4 ,that it be suited to your    
age2 the young and the old being usually
 hereby somewhat distinguished4 #d4     
,that it be suited to your estate1 or   
not above it4 #e4 ,that it be suited to 
your place or office4 #f4 ,that it be   
suited to your use and service4 ,as1 #a4
 ,to cover your nakedness so far as     

health1 or modesty1 or decency require4 
#b4 ,to keep you from cold4 #c4 ,and    
from hurt in your labour 7as the shoe   
doth the foot1 the glove the hand1 c47  
#d4 ,for sober ornament1 as aforesaid4  
,direct4 ,,ii4 ,among the ends and uses 
of apparel the greatest is to be        
preferred3 the ornament being the least1
 is not to be pretended against any of  
the rest4 ,therefore they that for      
ornament1 #a4 ,will go naked1 in any    
part which should be covered2 or1 #b4   
,will go coldly to the hurt or hazard of
 their health 7as our semi-,evites1 or  
half-naked gallants do72 #c4 ,or will   
either hurt our bodies1 7as our         
strait-laced fashionists17 or disable   
themselves from their labour1 or travel1
 or fit exercise1 lest they should be   
hurt by their clothes1 which are fitted 
more to sight than use2 all these cross 
the ends of clothing4  ,direct4 ,,iii4  
,affect not singularity in your apparel2
 that is1 to be odd and observably      
distinct from all those of your own rank

 and quality2 unless their fashions be  
evil and intolerable1 7in pride1        
immodesty1 levity1 c47 and then your    
singularity is your duty4 ,an           
unnecessary affectation of singularity  
showeth1 #a4 ,a weakness of judgment4   
#b4 ,a pride of that which you affect4  
#c4 ,and a placing of duty in things    
indifferent4 ,and on the contrary1 an   
imitating of proud or immodest fashions1
 #a4 ,encourageth others in the sin4 #b4
 ,showeth a carnal1 proud1 or           
temporizing mind1 that will displease   
,god himself to humour men1 and avoid   
their contempt and disesteem4  ,direct4 
,,iv4 ,run not into sordid vileness1 or 
nastiness1 or ridiculous1 humorous1     
squalid fashions1 under pretence of     
avoiding pride4 ,for1 #a4 ,this will    
betray a great weakness of judgment4 #b4
 ,it will make your judgment1 to men    
that discern it1 the more contemptible  
and useless to them in other things4 #c4
 ,it will harden them in their excess1  
while they think nothing but humour1    

folly1 or superstition doth reprove     
them4 #d4 ,you sin by dishonouring human
 nature4 ,god hath put a special honour 
upon man1 and would have us do so       
ourselves2 and therefore hath appointed 
clothing since the fall3 as nakedness1  
so over sordid or ridiculous clothing1  
wrongeth ,god in his creature4  ,direct4
 ,v4 ,be much more suspicious of pride  
and excess in apparel1 as the more      
common and dangerous extreme4 ,for      
nature is incomparably more prone to    
this1 than the other2 and many hundreds1
 if not thousands1 sin in excess1 for   
one that sinneth in the defect2 and this
 way of sinning is more perilous4 ,here 
,i shall show you1 #a4 ,how pride in    
apparel appeareth4 #b4 ,what is the     
sinfulness of it4  #a4 ,pride appeareth 
in apparel1 when the matter of it is too
 costly4 #b4 ,when in the fashion you   
are desirous to be imitating those that 
are above your estate or rank2 and when 
you so fit your apparel1 as to make you 
seem some higher or richer person than  

you are4 #c4 ,when you are over-curious 
in the matter1 shape1 or dress1 and make
 a greater matter of it than you ought3 
as if your comeliness were a more       
desirable thing than it is1 or as if    
some meanness or disliked fashion were  
intolerable4 #d4 ,when your curiosity   
taketh up more time in dressing you1    
than is due to so small a matter1 while 
far greater matters are neglected4 #e4  
,when you make too great a difference   
between your private and your public    
habit2 going plain when no strangers see
 you1 and being excessively careful when
 you go abroad1 or when strangers visit 
you4 ,these show that pride which       
consisteth in a desire to appear either 
richer or comelier than you are4        
,besides these1 there is a pride which  
maketh men desirous to seem more learned
 than they are2 which showeth itself in 
affecting as the titles1 so the habits  
of the learned3 which hath some         
aggravations above the former4  ,and    
there is a pride which consisteth in a  

desire to seem more grave and reverend  
than you are3 thus ,christ blameth the  
,pharisees' affectation of long         
garments1 ,mark xii4 #ch4 ,when you     
shall wear a habit of more gravity than 
you have1 it is hypocrisy4  ,and there  
is a pride which consisteth in a desire 
to seem more mortified than you are1 and
 more holy4#fji ,and so to affect those 
discriminating vestments which signify  
more of these than you have1 is proud   
hypocrisy3 and thus vile clothing is    
often the effect of pride2 and if men   
fall into that sort of pride1 as to     
desire to be noted as most mortified    
persons1 this is as suitable a badge for
 them1 as bravery is for those that are 
proud of their comeliness1 and grave    
clothing of those that are proud of     
their gravity4  ,sidenote3 ,how pride of
 gravity and holiness appeareth about   
apparel4  ,quest4 ,i4 ,but may we as    
easily discern this sort of pride in    
clothing as the other8 ,answ4 ,no1      
because the mean1 and plain1 and cheap  

clothing is commonly worn by persons    
really mortified and sober1 and         
necessarily by the poor1 and grave      
clothing by persons that are really     
grave4 ,and therefore we are bound to   
judge them to be that1 which they seem  
by their apparel to be1 unless by some  
other evidences than their apparel1     
their pride and hypocrisy appear2 but   
when we judge a person vain that weareth
 vain clothing1 and proud of their      
comeliness that are inordinately careful
 in setting it out1 we judge but        
according to the first and proper       
signification of their clothing4        
,hypocrisy is a thing unseen to man3 it 
is the visible signs according to their 
proper signification that we must judge 
by2 and therefore when we see persons   
wear vain and curious attire1 we may    
judge thereby that they are vain and    
curious2 and if we be mistaken1 it is   
long of them that signified it2 and when
 we see persons wear grave or humble    
clothing1 we must judge by it that they 

are grave and humble1 till the contrary 
appear4  ,quest4 ,,ii4 ,but how else    
will pride of gravity or mortifiedness  
appear8 ,answ4 ,when they boast of these
 themselves1 and are insolent in        
censuring and reproaching those that    
differ from them2 when their discourse  
is more against those fashions which    
they avoid1 than against any faults of  
their own2 when they affect to be       
singular in their apparel1 even from the
 grave and humble persons of their rank2
 but especially when they make a noise  
and stir in the world with their        
fashions1 to be taken notice of1 and to 
become eminent1 and persons talked of   
and admired for their mortified garb4   
,thus many sects amongst the popish     
friars go by agreement or vow1 in       
clothes so differing from all other     
persons in seeming humility and gravity1
 which must be the badge of their order 
in the eye of the world1 that the boast 
and affectation is visible and          
professed4 ,and thus the quakers1 that  

by the notoriety of their difference    
from other sober persons1 and by their  
impudent bawling in the streets and     
churches1 and railing against the       
holiest and humblest ministers and      
people that are not of their sect1 and  
this in the face of markets and         
congregations1 do make a plain          
profession or detection of their pride4 
,but where it is not openly revealed1 we
 cannot judge it4  ,sidenote3 ,may not a
 deformity be hid by apparel or         
painting4  ,quest4 ,,iii4 ,is it not    
lawful for a person that is deformed1 to
 hide their deformity by their clothing8
 ,and for any persons to make themselves
 7by clothing1 or spots1 or painting7 to
 seem to others as comely and beautiful 
as they can8 ,answ4 ,the person1 and the
 matter1 and the end and reasons1 the   
principle and the probable consequents1 
must all be considered for the right    
answering of this question4 ,it is      
lawful to some persons1 by some means1  
for some good ends and reasons1 when a  

greater evil is not like to follow it1  
to hide their deformities1 and to adorn 
themselves so as to seem more comely    
than they are3 but for other persons1 by
 evil means1 for evil ends and reasons1 
or when it tendeth to evil consequents1 
it is unlawful4 #a4 ,a person that is   
naturally very deformed1 may do more to 
hide it by their ornaments1 than one    
that hath no such deformity may do to   
seem more comely2 because one aspireth  
no higher than to seem somewhat like    
other persons2 but the other aspireth to
 seem excellent above others4 ,and a    
person that is under government may do  
more in obedience to their governors1   
than another may do that is at their own
 choice4 #b4 ,if the matter of their    
ornament be but modest1 decent clothing1
 and not immodest1 insolent1 luxurious1 
vain1 or against nature1 or the law of  
,god or man1 it is in that respect      
allowable4 ,but so is no cover of       
deformity by unlawful means4 #c4 ,it may
 be lawful1 if also it be to a lawful   

end1 as to obey a governor1 or only to  
cover a deformity1 so as not            
unnecessarily to reveal it2 but it is   
always sinful1 when the end is sinful4  
,as1 7#a47 ,if it be to seem            
extraordinary beautiful or comely1 when 
you are not so2 or if it be to be       
observed and admired by beholders4 7#b47
 ,if it be to tempt the beholders' minds
 to lustful or undue affections4 7#c47  
,if it be to deceive the mind of some   
one that you desire in marriage3 for in 
that case1 to seem by such dissembling  
to be what you are not1 is the most     
injurious kind of cheat1 much worse than
 to sell a horse that is blind or lame1 
for a sound one4 7#d47 ,if it be to     
follow the fashions of proud gallants1  
that you may not be scorned by them as  
not neat enough2 all these are unlawful 
ends and reasons4 #d4 ,so also the      
principle or mind that it cometh from1  
may make it sinful3 as1 7#a47 ,if it    
come from a lustful1 wanton mind4 7#b47 
,or if it come from an over-great regard

 of the opinion of spectators2 which is 
the proper complexion of pride4#faj ,a  
person that doth it not in pride1 is not
 very solicitous about it3 nor makes no 
great matter of it whether men take him 
to be comely or uncomely2 and therefore 
he is at no great cost or care to seem  
comely to them4 ,if such persons be     
deformed1 they know it is ,god's work1  
and not their sin2 and it is sin that is
 the true cause of shame3 and all ,god's
 works are good1 and for our good if we 
are his children4 ,they know that ,god  
doth it to keep them humble1 and prevent
 that pride1 and lust1 and wantonness   
which is the undoing of many2 and       
therefore they will rather be careful to
 improve it1 and get the benefit1 than  
to hide it1 and seem comelier than they 
are4 #e4 ,also the consequents concur   
much to make the action good or bad3    
though that be not your end1 yet if you 
may foresee1 that greater hurt than good
 will follow1 or is like to follow1 it  
will be your sin4 ,as1 7#a47 ,if it tend

 to the insnaring of the minds of the   
beholders in procacious1 lustful1 wanton
 passions1 though you say1 you intend it
 not1 it is your sin1 that you do that  
which probably will procure it1 yea1    
that you did not your best to avoid it4 
,and though it be their sin and vanity  
that is the cause1 it is nevertheless   
your sin to be the unnecessary occasion3
 for you must consider that you live    
among diseased souls6 ,and you must not 
lay a stumblingblock in their way1 nor  
blow up the fire of their lust1 nor make
 your ornaments their snares2 but you   
must walk among sinful persons1 as you  
would do with a candle among straw or   
gunpowder2 or else you may see the flame
 which you would not foresee1 when it is
 too late to quench it4 ,but a proud and
 procacious1 lustful mind is so very    
willing to be loved1 and thought highly 
of1 and admired and desired1 that no    
fear of ,god1 or of the sin and misery  
of themselves or others1 will satisfy   
them1 or take them off4 7#b47 ,also it  

is sinful to adorn yourselves in such   
fashions1 as probably will encourage    
pride or vanity in others1 or seem to   
approve of it4 ,when any fashion is the 
common badge of the proud and vain sort 
of persons of that time and place1 it is
 sinful unnecessarily to conform        
yourselves to them2 because you will    
harden them in their sin1 and you join  
yourselves to them1 as one of them by a 
kind of profession4 ,as when spotted    
faces 7a name that former ages          
understood not7 or naked breasts1 or    
such other fashions1 are used ordinarily
 by the vain1 and brain-sick1 and       
heart-sick1 proud and wanton party1 it  
is a sin unnecessarily to use them4     
,for1 7#a47 ,you will hinder their      
repentance4 7#b47 ,and you will hinder  
the great benefit which the world may   
get by their vain attire3 for 7though it
 be no thanks to them that intend it    
not7 yet it is a very great commodity   
that cometh to mankind by these people's
 sin3 that fools should go about in     

fools'-coats1 and that empty brains1 and
 proud and wanton hearts1 should be so  
openly detected in the streets and      
churches2 that sober people may avoid   
them2 and that wise1 and chaste1 and    
civil people may not be deceived by such
 in marriage to their undoing4 ,as the  
different clothing of the different     
sexes is necessary to chastity and      
order2 so it is a matter of great       
convenience in a commonwealth1 that     
sots1 and swaggerers1 and phrenetics1   
and idiots1 and proud1 and wanton1      
lustful persons should be openly        
distinguished from others2 as in a      
plague-time the doors of infected houses
 are marked with a ,lord1 have mercy on 
us4 ,and the wisest magistrate knew not 
how to have accomplished this himself by
 a law1 as the wretches themselves do by
 their voluntary choice2 for if it were 
not voluntary1 it would be no           
distinguishing badge of their           
profession4 ,now for any honest1 civil  
people to join with them1 and take up   

their livery1 and the habit of their    
order1 is to profess themselves such as 
they1 and so to encourage and approve   
them1 or else to confound the proud and 
humble1 the vain and sober1 the wanton  
and the chaste1 and destroy the benefit 
of distinction4  ,by this you may see1  
that it is not so much the bare fashion 
itself that is to be regarded1 as the   
signification and the consequents of it4
 ,the same fashion when used by sober   
persons1 to better signification and    
consequents1 may be lawful1 which       
otherwise is unlawful4 ,therefore those 
fashions that can hardly ever be        
supposed to have a good signification   
and consequents1 are hardly ever to be  
supposed lawful4  ,note also1 that any  
one of the aforesaid evils maketh a     
fashion evil1 but it must be all the    
requisites concurrent that must prove   
your fashions good or lawful4  ,quest4  
,,iv4 ,is it not sometimes lawful to    
follow the fashions8 ,answ4 ,it is      
always lawful to follow the sober       

fashions of sober people2 but it is not 
lawful to follow the vain1 immodest1    
ill-signifying fashions of the riotous1 
proud1 and wanton sort3 unless it be in 
such cases of necessity as ,david was   
in1 when he behaved himself like a      
mad-man1 or as ,paul when he told them  
that he was a ,pharisee1 ,acts xxiii4   
#f1 to escape in a persecution1 or from 
thieves or enemies4 #b4 ,or unless for a
 time it prove as conducible to the good
 of others1 as ,paul's circumcising     
,timothy was1 or his becoming all things
 to all men1 that he might win some4#faa
 ,but to follow ill-signifying fashions1
 unnecessarily1 or for carnal ends1 to  
avoid the disesteem or evil speeches of 
carnal persons1 or to seem to be as fine
 as they1 this is undoubtedly a sin4    
,direct4 ,,vi4 ,be sure to avoid excess 
of costliness in your apparel4 ,remember
 that you must answer for all your      
estates4 ,and one day it will prove more
 comfortable to find on your accounts1  
,so much a year laid out in clothing the

 naked1 than1 ,so much a year in bravery
 or curiosity for yourselves or your    
children4 ,costly apparel devoureth that
 which would go far in supplying the    
necessities of the poor4  ,direct4      
,,vii4 ,be sure you waste not your      
precious time in needless curiosity of  
dressing4 ,i cannot easily tell you how 
great a sin1 and horrible sign of folly 
and misery1 it is in those gallants that
 spend whole hours1 yea1 most part of   
the morning1 in dressing and neatifying 
themselves1 before they appear to the   
sight of others2 so that some of them   
can scarce do any thing else before     
dinner time1 but dress themselves4 ,the 
morning hours that are fittest for      
prayer1 and reading the word of ,god1   
are thus consumed4 ,they spend not a    
quarter so much time in the serious     
searching and adorning of their souls1  
nor in any holy service of ,god2 but    
,god1 and family1 and soul1 and all is  
thus neglected4  ,direct4 ,,viii4 ,next 
to the usefulness of your apparel for   

your bodies and labours1 let your rule  
be to imitate the common sort of the    
grave and sober persons of your own     
rank4 ,not here and there one that in   
other things are sober1 who themselves  
follow the fashions of the proud and    
vain2 but the ordinary fashion of grave 
and sober persons4 ,for thus you will   
avoid both the levity of the proud1 and 
the needless singularity of others4     
,direct4 ,,ix4 ,regard more the hurt    
that your fashion may do1 than the      
offence or obloquy of any4 ,for proud   
persons to say you are sordid1 or not   
fine enough1 and talk of your coarse    
attire1 is no great disgrace to you1 nor
 any great hurt2 but it is a greater    
disgrace to be esteemed proud4 ,it      
signifieth an empty1 childish mind1 to  
be desirous to be thought fine3 it is   
not only pride1 but the pride of a fool1
 distinct from the pride of those that  
have but manly wit4 ,and you ought not  
thus to disgrace yourselves1 as to wear 
the badge of pride and folly1 any more  

than an honest woman should wear the    
badge and attire of a whore4 ,moreover1 
mean apparel is no great temptation to  
yourselves or others to any sin2 but    
proud and curious apparel doth signify  
and stir up a lustful or proud          
disposition in yourselves2 and it       
tempteth those of the same sex to envy  
and to imitate you1 and those of the    
other sex to lust or wantonness4 ,you   
spread the devil's nets 7even in the    
churches1 and open streets1 and         
meetings7 to catch deluded1 silly souls4
 ,you should rather serve ,christ with  
your apparel1 by expressing humility1   
self-denial1 chastity1 and sobriety1 to 
draw others to imitate you in good1 than
 to serve the devil1 and pride1 and lust
 by it1 by drawing men to imitate you in
 evil4  ,direct4 ,x4 ,remember what a   
body it is that you so carefully and    
curiously adorn3 well is it called by   
the apostle a vile body1 ,phil4 iii4    
#ba4 ,what a silly1 loathsome lump of   
dirt is it6 ,what a thing would the pox1

 or leprosy1 or almost any sickness make
 it appear to be6 ,what loathsome       
excrements within1 are covered by all   
that bravery without6 ,think what it is 
made of1 and what is within it1 and what
 it will turn to6 ,how long it must lie 
rotting in a darksome grave1 more       
loathsome than the common dirt2 and then
 must turn to common earth4 ,and is     
purple and silk1 ,luke xix4 #ai1 and a  
curious dress1 beseeming that body that 
must shortly have but a winding-sheet1  
and must lie thus in the grave1 and it  
is to be feared the soul for this pride 
lie in hell8 ,luke xvi4 #bc1 #be4 ,is   
all this cost and curiosity comely for  
one that knoweth that he is returning to
 the dust8  ,direct4 ,,xi4 ,remember    
that you have sinful souls that have    
continual cause of humiliation1 and that
 have need of more care and adorning    
than your bodies4 ,and therefore your   
apparel should express your humiliation2
 and show that you take more care for   
the soul4 ,how vile should that sinner  

be in his own eyes1 who knoweth what he 
hath done against ,god6 what mercy he   
hath sinned against6 what a ,god he hath
 offended6 what a ,saviour he hath      
slighted6 what a ,spirit of grace he    
hath resisted6 and what a glory he hath 
undervalued and neglected6 ,he that     
knoweth what he is1 and what he hath    
done1 and what he hath deserved1 and in 
what a dangerous case his soul yet      
standeth1 must needs have his soul      
habituated to a humble frame4 ,every    
penitent soul is vile in its own eyes1  
and doth loathe itself for its inward   
corruptions and actual sins2 and he that
 loatheth himself as vile1 will not be  
very desirous to have his sinful1       
corruptible body seem fine1 nor by      
curious ornaments to attract the eyes of
 vain spectators4 ,how oft have ,i seen 
proud1 vain gallants suddenly cast off  
their bravery and gaudy1 gay attire1 and
 clothe themselves in plainness and     
sobriety1 as soon as ,god hath but      
opened their eyes1 and humbled their    

souls for sin1 and made them better know
 themselves1 and brought them home by   
true repentance6 so that the next week  
they have not seemed the same persons3  
and this was done by mere humiliation   
without any arguments against their     
fashions or proud attire4#fab ,as old   
,mr4 ,dod said1 when one desired him to 
preach against long hair3 ,preach them  
once to ,christ and true repentance1 and
 they will cut their hair without our   
preaching against it4 ,as pride would be
 seen in proud apparel2 so humility will
 appear in a dress like itself1 though  
it desire not to be seen4 ,mark #a ,pet4
 iii4 #c-e1 ,whose adorning let it not  
be that outward adorning of plaiting the
 hair1 and of wearing of gold1 or of    
putting on of apparel2 7that is1 curious
 dressing or adorning the body beyond   
plain simplicity of attire27 but let it 
be the hidden man of the heart1 in that 
which is not corruptible1 even the      
ornament of a meek and quiet spirit1    
which in the sight of ,god is of great  

price4 ,for after this manner 7that is1 
with inward holiness and outward        
plainness7 in the old time the holy     
women also1 who trusted in ,god1 adorned
 themselves1 being in subjection to     
their own husbands4 ,oh that ,god would 
print those words upon your hearts6 #a  
,pet4 v4 #e1 ,yea1 all of you be subject
 one to another1 and be clothed with    
humility3 for ,god resisteth the proud1 
and giveth grace to the humble4         
,plainness among christians is a greater
 honour than fine clothing1 ,james ii4  
#b-e4 #a ,tim4 ii4 #i1 #aj1 ,in like    
manner also that women adorn themselves 
in modest apparel1 with shamefacedness  
and sobriety1 not with broidered hair1  
or gold1 or pearls1 or costly array2 but
 7which becometh women professing       
godliness7 with good works4 ,i entreat  
those that are addicted to bravery or   
curiosity1 to read ,isa4 iii4 from verse
 #af to the end4  ,direct4 ,,xii4 ,make 
not too great a matter of your clothing1
 but use it with such indifferency as a 

thing so indifferent should be used4    
,set not your hearts upon it4 ,for that 
is a worse sign than the excess in      
itself4 ,take no thought wherewith ye   
shall be clothed3 but remember how ,god 
clothes the lilies of the field1 ,matt4 
vi4 #bh4 ,if you have food and raiment1 
be therewith content1 though it be never
 so plain1 #a ,tim4 vi4 #h4  ,direct4   
,,xiii4 ,be not too censorious of others
 for different fashions of apparel4 ,be 
as plain and modest yourselves as you   
can2 but lay no greater stress on the   
fashions of others than there is cause4 
,if they be grossly impudent1 disown    
such fashions and seek to reform them3  
but to carp at every one that goeth     
finer than yourselves1 or to censure    
them as proud1 because their fashions   
are not like yours1 may be of worse     
signification than the fashions you find
 fault with4 ,i have oft observed more  
pride in such censures1 than ,i could   
observe in the fashions which they      
censured4 ,when you have your eye upon  

every fashion that is not according to  
your breeding1 or the custom of your    
rank or place1 and are presently        
branding such as proud or vain1 it      
showeth an arrogant mind1 that steppeth 
up in the judgment-seat1 and sentenceth 
those that you have nothing to do with1 
before they are heard1 or you know their
 reasons4 ,perhaps their fashion was as 
common among the modest sort where they 
have lived1 as your fashion is among    
those that you have conversed with4     
,custom and common opinion do put much  
of the signification upon fashions of   
apparel4         99       99       99   
99       99  ,i should next have given  
you special directions about the using  
of your estates2#fac about your         
dwellings2 about your meat and drink2   
and about your honour or good name4 ,but
 being loth the book should prove too   
tedious1 ,i shall refer you to what is  
said before1 against covetousness1      
pride1 and gluttony1 c42 and what is    
said before and after1 of works of      

charity and family government4  ,as to  
sacred habits1 and the different garbs1 
laws1 orders of life1 diet1 c4 of those 
called religious orders among the       
papists1 regular and secular1 whether   
and how far such are lawful or sinful1  
they are handled so largely in the      
controversies of protestants and        
papists1 that ,i shall pass them by4    
,only remembering the words of the      
clergy of ,ravenna to ,carolus ,junior1 
king of ,france1 inter ,epist4 ,hincmari
 ,rhemensis1 ,discernendi a plebe vel   
cteris sumus1 doctrina non veste1       
conversatione non habitu1 mentis        
puritate non cultu4 ,docendi enim potius
 sunt populi1 quam ludendi1 nec         
imponendum est eorum oculis1 sed        
mentibus prcepta sunt infundenda4       
,,footnotes3  #efg ,see #a ,cor4 ix4 #f2
 #b ,cor4 vi4 #a2 #a ,cor4 xvi4 #aj2 #b 
,tim4 ii4 #ae4  #efh ,see before1 chap4 
vi4 tit4 #d4 of this3 and in my ,treat4 
of ,divine ,life1 part iii4  #efi ,ezek4
 xlvi4 #a2 ,deut4 xvi4 #ae2 ii4 #g2     

,exod4 xxxiv4 #ba4  #egj ,socrates was  
mightily addicted to the exercise of his
 body1 as necessary to the health of    
body and mind4 ,laert4 ,plutarch out of 
,plato saith1 that soul and body should 
be equally exercised together1 and      
driven on as two horses in a coach1 and 
not either of them overgo the other4    
,prec4 of ,health4  #ega ,omnes qui     
sunt1 quique erunt1 aut fuerunt1        
virtutibus aut doctrinis clari1 non     
possunt unum ingenium accendere1 nisi   
aliqu intus in animo scintill sint1 qu  
preceptoris spiritu excitat et adjut1   
generosum disciplin fomitem arripiant4  
,petrarch4 dial4 #da4 li4 #b4  #egb ,it 
was one of ,solon's laws3 ,is qui       
sectatur otium1 omnibus accusare        
volentibus obnoxius esto4 ,ut ,laert4 in
 ,sol4 ,num solum aquas haurio1 inquit  
,cleanthes8 nonne et fodio et rigo et   
omnia facio philosophis causa8 when they
 asked him why he would draw water4     
#egc ,how little have some men 7yea1    
ministers themselves7 to show of all the

 good they might have done through all  
their lives6 ,the work they have done   
calls them idle4  #egd #a ,thess4 v4    
#ab1 #ac2 ,prov4 xviii4 #i2 xxi4 #be2 #b
 ,thess4 iii42 ,prov4 xii4 #bd2 xii4    
#ae2 ,eccl4 x4 #ah4  #ege ,prov4 x4 #bf2
 xviii4 #i4  #egf ,prov4 xxvi4 #af2     
xxiv4 #cj4  #egg ,see ,psal4 cxxviii4   
#b1 ,thou shalt eat the labour of thy   
hands4 ,prov4 xiv4 #bc2 xiii4 #aa4  #egh
 ,cleanthes coactum aliquando stipem in 
medium familiarium intulit1 dicens1     
,cleanthes alium ,cleanthem posset      
nutrire si vellet4 ,and when he was     
questioned in judgment1 how he lived1   
,adeo robustus1 et tam boni habits1 the 
gardener that he worked for1 and the    
woman that baked his meal1 were the     
witnesses that acquit him4 ,hard labour 
and hard fare enabled him for hard      
study4 ,laert4 in ,cleanth4  #egi       
,platonem tradunt cum vidisset quendam  
aleis ludentem increpasse3 et cum ille2 
,quam me in parvis reprehendis8 diceret1
 respondisse1 ,at est consuetudo non    

parva res4 ,laert4 in ,plat4  #ehj      
,callimachus1 in ,attila1 reporteth that
 when certain players came before       
,attila1 to show the agility of their   
bodies in their exercises1 he was       
offended to see such able1 active bodies
 no better employed1 and commanded them 
to be exercised in shooting and other   
military acts3 which when they could not
 do1 he commanded that they should have 
no meat but what they got by hunting at 
a great distance1 and so exercised them 
till they became excellent soldiers4    
,page #cec4  #eha ,ni sis bonus aleator1
 probus chartarius1 scortator improbus1 
potator strenuus1 profusor audax1       
decoctor et conflator ris alieni1 deinde
 scabie ornatus ,gallica1 vix quisquam  
te oredet equitem4 ,erasm4 ,colloq4 p4  
#dhc4 ,see more of this chap4 v4 and    
read ,luke xvi4 and ,james v4  #ehb     
,rev4 iii4 #ae1 #ai4  #ehc ,matt4 xxiii4
 #ae4  #ehd ,see ,jam4 iii4  #ehe ,rom4 
x4 #b2 ,acts xxi4 #bj1 #bb4  #ehf #b    
,pet4 ii4 #g1 #h2 ,ezek4 ix4 #d2 #a     

,cor4 v4  #ehg ,matt4 vii4 #d2 ,gen4    
xxxviii4 #bd2 #b ,sam4 xii4 #e4  #ehh #b
 ,cor4 viii4 #c2 ,acts xviii4 #be2      
,exod4 xxxvi4 #f4  #ehi ,gal4 iv4 #ae1  
#ah4  #eij ,psal4 lxix4 #aj2 ,john ii4  
#ag2 ,gal4 iv4 #ah2 #b ,cor4 vii4 #aa2  
,tit4 ii4 #ad2 ,rev4 iii4 #ae1 #af1 #ai4
  #eia ,jam4 v4 #af2 ,rom4 xii4 #aa4    
#eib ,matt4 xi4 #ab2 ,rom4 xv4 #cc2     
,luke xiii4 #bd2 #b ,tim4 ii4 #e2 #a    
,cor4 ix4 #bd-bf2 ,heb4 xii4 #a2 ,deut4 
vi4 #e2 ,matt4 xxii4 #cg2 #b ,cor4 v4   
#ad2 ,prov4 l4 #d4  #eic ,john ix4 #d2  
,isa4 lv4 #f2 ,luke xix4 #db2 ,heb4 iii4
 #g1 #ae2 ,matt4 xxv4  #eid ,sam4 ii4   
#bc1 #bi2 ,rev4 iii4 #ai4  #eie #a      
,thess4 v4 #bb2 ,jude #bc2 ,jam4 iv4 #g2
 #a ,pet4 v4 #i4  #eif ,eccles4 x4 #ah2 
,prov4 xxiv4 #cj2 xxi4 #be2 xiii4 #d4   
#eig ,prov4 xxii4 #ac2 xxvi4 #ac2 xx4   
#d4  #eih ,numb4 xxv4 #aa1 #ac2 ,cant4  
viii4 #f1 #g2 ,heb4 xx4 #aa2 ,dan4 iii42
 vi42 ,matt4 xiii4 #bj1 #ba2 ,rev4 ii4  
#e2 ,rev4 iii4 #af2 #b ,thess4 ii4 #aj4 
#eii ,read before chap4 v4 the cont4    

dir4 for redeeming time4  #fjj #a ,cor4 
vii4 #bi1 #cj2 #b ,pet4 iii4 #aa2 ,rev4 
xii4 #ab4  #fja ,luke viii4 #ad4  #fjb  
,rom4 xiv4 #ba1 #bb2 #a ,cor4 v4 #f2    
,eph4 iv4 #bi1 #cj4  #fjc ,prov4 xxii4  
#bd1 #be2 xxvii4 #ag2 ,heb4 iii4 #ac2 x4
 #bd1 #be2 ,rom4 xv4 #ad4  #fjd ,tanto  
cum strepitu ludi spectantur et artes4  
,hor4  #fje ,among the ,ep4 of ,bonifac4
 ,mog4 there is a council held under    
,carloman1 king of ,france1 which saith 
in the king's name1 ,necnon et illas    
venationes et sylvaticas vagationes cum 
canibus1 servis ,dei interdiximus4      
,similiter ut accipitres et falcones non
 habeant4 ,and sure these are better    
than cards and dice1 which yet some     
priests now use too much4  #fjf ,it is  
one of the ,roman laws1 #ab4 tab4       
,prodigo bonorum suorum administratio   
interdicta esto4  #fjg ,rom4 xiv4 #ba2  
#a ,cor4 viii4 #ac4  #fjh #a ,pet4 i4   
#ad1 #ae2 ii4 #aa1 #ab4  #fji ,matt4    
xxiii4 #e2 ,mal4 iii4 #ag4  #faj        
,laertius saith1 that when ,crsus sat in

 all his ornaments and glory on his     
throne1 he asked ,solon1 ,an pulchrius  
unquam spectaculum viderit8 ,illumque   
dixisse3 ,gallos1 gallinaceos1          
phasianos1 et pavones3 naturali enim eos
 nitore et speciositate eximia vestiri4 
#faa ,phil4 iii4 #aj2 ,rom4 xii4 #b2    
,eph4 v4 #aa4  #fab ,and no wonder1 when
 the light of nature reduced the serious
 sort of philosophers to so plain a     
garb2 as ,socrates1 ,zenocrates1 with   
almost all the ,stoics and ,cynics1 and 
many of the ,academics and              
,pythagoreans4  #fac ,of the proportion 
of our estates to be given1 see my      
,letter to ,mr4 ,gouge4                 
,transcriber's ,notes3  ,obvious        
punctuation and spelling errors have    
been fixed throughout4  ,inconsistent   
hyphenation left as in the original     
text4  ,page #gc3 ,the table has been   
reformatted from the original in order  
to fit in the width of the page4  ,page 
#aab3 ,the sentence ending in 444 next  
to nothing47 has no opening parenthesis1

 left as in the original4  ,page #bbg3  
,the sentence containing 444 hereafter2 
7to say you 444 has no closing          
parenthesis1 left as in the original4   
,footnote #gj3 ,there is no opening     
parenthesis for the sentence containing 
444didicisse magnum dicitur74441 left as
 in the original4  ,footnote #dgi3      
,there is no anchor for this footnote1  
left as in the original text4