offered according to the example of those in the Acts who continued stedfast in breaking of bread Act. 2.42 The Necessity of which duty will further appeare if wee consider these 2 things 1 the principall cause which often keepes vs from it 2 the motiues which may draw vs vnto it First that which makes vs backward in the performance of it is questionlesse the policy of our Arch-enemy the Diuel who striues by all meanes to draw vs away either by a carelesse neglect of our chiefest good to feede rather on our owne foolish imaginations as hee did them in the Gospell who had rather see their groūd or proue their oxen than taste of that Supper to which they were invited Luke 14.18.19 or else by a timorous fearefulnesse of our owne vnworthinesse to approach vnto so holy a banquet as this is And truely if we could but see that this is his doing wee would by all meanes striue against his temptations for who amongst vs would not endeauour to the vtmost so farre to resist his temporall enemy as that hee should not bee able to hurt him either in body or in goods and shall wee bee more carefull for the preservation of our earthly bodies then of our heauenly Soules which Christ Iesus hath redeemed by his precious bloud God forbid we must know that God expects more at our hands and that our soules are neuer so safe as when they are in greatest opposition and doe that which is most displeasing vnto our chiefest enemy the Divell for the more wee please him the lesse we please God the nearer wee are to him the farther we are from God The Motiues which may draw vs to the performance of this duty are taken from a due consideratiō of these 2 things 1 who it is which inviteth vs vnto it 2 what bee the consequents of receiuing or not receiuing Hee which inviteth vs is God himself whose ordinance it is and who requires it at our hands as a principall part of his seruice and therefore as often as wee omit it wee may bee sure that wee offend him which hee himselfe testified in threatning to cut off that soule from his people which should forbeare to keepe the Passeouer Numb 9.13 and if so then doubtlesse the neglect of this Sacrament wherein Christ is so fully exhibited vnto vs is very displeasing vnto him which is also exprest in the parable of the great Supper Luke 14.24 None of those men which were bidden shall taste of my Supper Why because they came not when they were invited and if we refuse to come when the Lord calls who knowes whether hee will giue vs life vntill the next invitation Let vs therefore take the Lord's offer while it is to day lest wee be cut off before the morrow The next motiue is taken from the consequents and that 1 of not receiuing If wee receiue not wee offer a twofold injury the one to Christ the other to our selues To Christ 2 wayes 1 in contemning his ordinance who commaunded his Disciples to receiue it 1 Cor. 11.24 and in them vs. 2 in neglecting his loue towards vs who as a Father on his death-bedd in the night that he was betrayed bequeathed this seale and pledge of his loue vnto vs which therefore ought to bee right deare vnto vs and at noe time neglected when it is offered Againe if wee receiue not wee injure our selues and that also 2 wayes 1 in respect of our name and profession for if wee come not when others doe wee expose our selues to the censure of them shewing that wee are at least neglecters if not contemners of GOD'S ordinance who will haue all to come to it Matt. 26.27 yea that wee haue not the life of a Christian in vs for whosoeuer eateth not the flesh of the Sonne of man and drinketh his bloud hath no life in him Ioh. 6.53.2 we injure our selues frō the benefites thereof for the remembrance of Christ's death and passion if duly considered cannot but be a great comfort vnto vs which we put from vs as often as we omit the Lords Supper and thus much wee may assure our selues that the Diuell will bee ready to take the least occasion to suggest other meditations vnto vs and what a miserable thing is it for vs to bee exercised in our owne pleasures or such like when others with whom wee are bound to bee present are reverently gathered together to the comfort of their owne soules to feede at the Lords Table If we say that wee are then exercised in other good duties as reading the Word of God or such like wee must know that such duties good in thēselues are not acceptable to God at such times and who knowes seeing that heerein we neglect the Lords ordinance how farre he will giue the Diuell leaue to tempt vs and draw vs away euen from those duties also to wicked imaginations 2. The Consequents of receiuing cannot but invite vs to a constant performance of this duty Now these consequents respect either God or our selues That which respects God is our duty of thankfulnesse and praise which heerein wee offer vnto him for his mercy which is very pleasant vnto him and necessary to bee performed of vs because hee is gracious and his mercy endureth for euer towards them that feare him and how then can wee but with Dauid haue our hearts ready to sing and praise him with the best mēber that we haue Ps 108.1 That which respects our selues is the benefitt which we receiue thereby which is twofold 1 Generall 2 more speciall The Generall benefitts which wee receiue by the Lords Supper are chiefly two 1 Asupply of all our wants which wee shall bee sure to haue if wee receiue aright for hee which eateth the flesh of Christ shall neuer hunger he which drinketh his bloud shall neuer thirst as Christ himself hath promised neither need wee doubt of the truth hereof for hee is full of grace and truth Ioh. 1.14 in him dwelleth all fulnes Col. 1.19 how then can wee want any thing if wee possesse him that hath al things 2. An excellent rule to our whole life for when wee hereby consider God's great loue vnto vs we cannot if there be any loue feare of God in vs but bee carefull to avoyd any thing which may bee displeasing vnto him so that hereby our bodies are made more obedient vnto our Souls our Souls vnto God The speciall benefit which we receiue by the Lord's Supper is in regard of our faith and this againe respects either our selues and others or else our selues alone The first is a testifying of our faith vnto others for hereby wee both shew vnto others the faith which wee professe and also by our example stirre them vp to the performance of the same duty in this respect therefore it is necessary that wee should often receiue In the second respect it is a confirmation increase of that faith which wee haue in vs
consideration of these 4. things 1. What wee our selues haue done vnto others 2. What harme we doe vnto our selues by not being in charity 3. What they are with whom we are offended 4. Whence such wrongs as wee receiue doe primarily come As for the first we are conscious vnto our selues of a twofold offence which wee haue committed 1. Against other men whom perhaps we haue at some time or other more wronged then they vs or at least our consciences can tell vs that wee haue beene prone and ready therevnto had wee not beene prevented and how can hee which hath beene forward to wrong others make the most of euery wrong offered by others vnto himselfe wee must heere take notice of the advice of Salomon in another case Seeke not sayth he to haue thy seruant curse thee for oftentimes thy heart knoweth that thou thy selfe hast also cursed others Eccles 7.22 So also bee not hasty to aggravate the wrongs which others haue done vnto thee for thy heart can tell thee that thou thy selfe hast also wronged others 2. If this consideration prevaile not with vs let vs consider in the next place that wee haue dayly offended GOD farre more than any man can offend vs and can any of vs expect any mercy from GOD in the forgiuenesse of our debts if wee shew none to others in passing by small matters of offence Small I say because the greatest are but small in respect of the offences which wee haue committed against GOD. Our Saviour CHRIST tolde his Disciples playnely and in them vs Mar. 11.25 if yee doe not forgiue others their trespasses neither will your Heauenly Father forgiue you your trespasses which was verified in the Parable of the cruell servant who because hee had no compassion on his fellow-servant as his Lord had pitty on him was deliuered to the tormentors till he should pay all that was due with this application annexed so likewise shall my Heauenly Father doe also vnto you if yee from your hearts forgiue not euery one his brother their trespasses Matt. 18.34.35 The consideration whereof I thinke is able to moue any good hearted Christian to loue his brethren though they haue offended him The second Motiue vnto this duety is taken from the consideration of the harme that otherwise wee bring vppon our owne Soules which indeede is greater than either wee can doe vnto others or they vnto vs. This harme is twofolde 1 Generall namely a stayne to all the good which wee haue for though wee speake with the tongue of Men and Angels though wee haue all other good gifts as of Prophecying vnderstanding of mysteries c yet if wee haue not Charity wee are nothing 1 Cor. 13.1.2 Let vs not therefore boast of our learning and other good parts as long as wee are without Charity for all is nothing no more than a sounding brasse or a tinkling cymball 2. Particular and so it is an hinderance 1 to our Prayers 2 to the right receiuing of the Sacrament The want of Charity is an hinderance to our Prayers in a twofolde respect 1. Because without Charity wee cannot expect to receiue that which wee pray for for if wee pray to GOD to forgiue vs our trespasses as wee forgiue them that trespasse against vs how shall wee hope that God will forgiue vs if wee forgiue not others which is the condition of our Prayers to pray for the one and not to performe the other is to mocke GOD in our Prayers or rather miserably to deceiue our selues for as many haue not because they aske not so many aske and receiue not because they aske amisse I am 4.3 and such are they which aske without charity and who knowes how soone they may stand in neede of GOD'S mercy 2. It hinders our Prayers in this respect because without Charity wee cannot joyne those with whom wee are at variance with our selues in our Prayers which is against the rule of our Sauiour CHRIST who biddeth vs to pray Our Father and giue vs Our Bread and so to joyne others with our selues in euery Petition now how can wee heartily pray thus for them whom wee loue not our owne consciences can sufficiently tell vs that wee cannot yea and that wee often haue beene faulty herein Wherefore if wee desire that our Prayers should hencefoorth bee effectuall let vs follow the counsell which Saint Peter giueth to the Husband and Wife 1 Pet. 3.7 which is to liue together according to knowledge bearing one with another that our Prayers bee not hindered which if wee doe our Prayers shall bee much furthered as CHRIST himselfe sayth if two of you shall agree on earth as touching the thing that they shall aske it shall be done for them of my Father which is in Heauen Matt. 18.19 The want of Charity is an hinderance to our due receiuing of the Sacrament because the Sacrament is a Seale of our vnion and communion as with CHRIST so amongst our selues as Saint Paul sayth 1 Cor. 10.16.17 The cup of blessing which wee blesse is it not the Communion of the Bloud of Christ the bread which wee breake is it not the Communion of the Body of Christ for wee being many are one Bread and one Body because wee partake of one Bread So that vnlesse wee bee joyned together in loue wee cannot bee capable of those benefites which otherwise would arise vnto our Soules Againe loue is the very badge whereby wee are knowne to bee CHRIST'S Disciples Ioh. 13.35 by this shall all men know that yee are my disciples if yee loue one another It is a part of that wedding-garment wherewith euery one ought to bee cloathed that comes to the Lord's Table Wherefore if wee desire to bee accepted when wee doe come and there to receiue the benefits of Christ's Death and Passion let vs put on the bowels of mercy and compassion A third Motiue vnto this duty is taken from the consideration of the parties with whom wee are offended they are Men yea Christians as well as our selues such for whom CHRIST died as well as for vs. Shall wee then thinke it hard to suffer some small wrong at their hands for whom CHRIST thought it not too much to die can wee perswade our selues that there is the loue of God in vs if wee hate them whom hee so loued euery one which loueth him that begate loueth him also that is begotten of him 1 Iohn 5.1 and whosoeuer loueth him that did redeeme loueth him also that is redeemed by him The fourth Motiue vnto this duty of Charity is taken from a serious consideration of the first originall whence these wrongs proceed which wee receiue And heere wee may take notice both of the Authour and also of the Disposer thereof The first Authour is not so much the party from whom wee receiue the wrong as the grand-Enemy of both vs and them the Diuell who well knoweth that a house divided against it selfe cannot stand and therefore striueth by all meanes to
this shall bee enough for the breach of charity if it bee in the audience or a whisperer vvho to speake the trueth is a meere incendiary that will ever bee adding fuell to the fire of contention Whence Saint Iames calls the tongue a fire a world of iniquity that setteth on fire the whole course of Nature I am 3.6 And Solomon saith that without wood the fire is quenched and without a talebearer strife ceaseth Prov. 26.20 The second rule whereby we may keepe peace with others is concerning other mens actions vvhich is that we so take them though sometimes wrongfull that we be not easily provoked thereby for a hasty and furious discontent vpon some small occasion doth often breake out to the breach of charity vvhereas a seasonable deliberation vvould mitigate the matter and so cover all in silence And therefore Saint Paul tells vs that Charity suffereth long and is not easily provoked 1. Cor. 13.4.5 If wee can but make true vse of these 2 rules vve may easily for our parts liue at peace with others Secōdly we must endeavour that others also by our carriage may doe the like with vs to which purpose we must take away first a common fault amongst vs which is a maine cause of strife and enmity 2 the occasion thereof The fault it selfe is rayling scandalous and reproachfull speaking which is so frequent that few or none if we looke narrowly into our words but are conscious vnto themselues hereof but so haynous in it selfe that Saint Paul ranketh it with robbery and extortion 1. Cor. 6.10 saying that neither theeues nor revilers nor extortioners shall inherit the kingdome of God and so pernitious also vnto the sweet society of men that it is that breath which often blowes the coales of contention so farre that they cannot bee quenched againe without blood and daily experience teacheth vs that there is no such common cause of strife and debate as scandalous termes which are so often heard amongst vs so that if we can but avoyd these wee shall take away the very ground vpon which our wrongfull actions are builded and therefore Saint Iames beseeching vs by the name of brethren exhorteth vs not to speake evill one of another I am 4.11 and Saint Peters advise is that wee lay aside all evill speakings and as new borne babes desire the sincere milke of the word 1. Pet. 2.1 Now that our speach of others may be such as it ought to bee let vs follow the advise of Solomon whose counsell is that it bee friendly Prov. 18.24 A man that hath friends ought to shew himselfe friendly not vttering any thing that may tend to their disgrace least by such discourtesies hee loose their good liking but rather endeavour by faire and courteous speeches to knit their hearts faster vnto him Neither yet can we easily avoyd this fault vnlesse in the second place wee take away the occasion of it vvhich is a tickling desire that most men are affected vvith to heare the faults of other men though perhaps lesse than their owne laid open and spoken against vvhich quickly begetteth a suspition of their vvorth and herevpon vvee too too readily build some calumnious report or other If it shall therefore happen at any time that vvee heare the slips and errours of another let vs not bee delighted therein but rather seeke to cover them for hee that covereth a fault seeketh loue Prov. 17.9 and not hee vvhich desireth to haue them laide open This is that vvhich vvee ought to doe both for the restoring and preserving of charity vvherein vvee must necessarily examine our selues before vvee come to partake with others at the Lords Table If vpon examination wee finde any thing wanting either that wee are not in charity with others or others with vs let vs according to these rules seeke by all meanes to make good what is wanting and so come CHAP. X. Of Premeditation and Prayer THus of the first thing to be performed in our preparation namely Examination of our owne fitnes to receiue The second is the Premeditation of the benefits which wee are to receiue which we must not omit that we may the better be stirred vp to seeke God and to cōmunicate at his Table with joy and gladnesse for there is nothing which makes vs more cold and backward in such duties than this that wee haue not sufficiently tasted how good the Lord is to those which seeke him the consideration whereof is alone able to moue any man to a longing desire after him Wherefore hauing searched into our own estate by a serious examination least wee should yet fall backe to a lukewarme carelesnesse of what we are to doe to which the Diuell will bee ever ready to tempt vs and so become the more vnfit to cōmunicate at the Lords Table either to Gods glory or our owne comfort let vs ever quicken our devotion vvith a seasonable premeditation before vvee come of the benefits vvhich vvee are to receiue by comming All which are cōprehended in this one word life vvhich vve receiue in the Lords Supper by receiuing Christ vvho is Life it selfe Iohn 14.6 Now the life of a Christian is either the life of Grace here or Glory hereafter The life of Grace vvhich we obtaine in this Supper consists of 2 things 1. A happy freedome from a twofold euill first of sin from vvhich vvee are freed by the Death of Christ vvhose blood if we relie on him will make our sinnes though as red as scarlet to become as white as vvooll 2l of Punishment from vvhich Christ hath redeemed vs by the shedding of his blood so that there is no condēnation to thē which are in Christ Iesus Rom. 8.1 vvhence vvee may boldly say who is hee that condemneth it is Christ that died yea rather that is risē againe who is even at the right hand of God making intercession for vs vers 34. The second thing is a comfortable enjoyment of a threefold good 1 An inseparable vnion both vvith Christ our head from whom nothing shall bee able to separate vs Rom 8.38 as also with our brethren fellow-members in loue and charity which Dauid accounted a good and ioyfull thing Psal 133.1.2 A blessed strengthening of our faith whereof this Sacrament is a sure seale as before whence it shall come to passe that wee shall bee able to resist the temptations of the Divell who striveth by all meanes to make shipwracke of our faith and vs and reply with David Psal 16.9 I haue set God alwayes before mee for he is on my right hand therefore shall I not fall this is that which will make our hearts glad and our flesh to rest in hope as it is ver 10. which bringeth in a third good and that not the least that God vouchsafeth to his people in this world namely Peace of Conscience This is that which wee are most carefully to seeke after and which in the latter end will bee more worth vnto vs than
vnseemely behaviour for these must bee layd aside as GOD commanded Moses Exod. 3.5 Put off thy shoes from off thy feete for the place whereon thou standest is holy ground 2 Because as the place is holy so also God himselfe is there amongst vs as he sayth Matth. 18.20 Where two or three are gathered together in my name there am I in the midst of them Hee is in the midst of vs beholding not only our outward gesture but our very hearts affections and ready both to reward those that honour him by reverencing to punish all such as dishonour him by prophaning and abusing his holy ordinance which we shall doe if our carriage be not with feare and reverence 2. When we heare the Minister say Drawe neere and take this Sacrament wee must consider that God by his Minister freely inviteth vs to his Table then let every one lift vp his heart by this or the like ejaculation Lord I am not worthy by reason of my sinnes to approach before thee but seeing it hath pleased thee in mercy to call mee behold in humility obedience I come Then joyne in prayer with the Minister In the time of the Consecration wee ought seriously to settle our mindes on the Elements the Actions about thē for the better stirring vp of our devotion so meditate thus 1. When we heare the Minister read the words of Christ's Institution see him take the Bread Wine wee ought joyfully and thankfully to meditate on the great loue of God in setting apart his Son for the Redemption of vs his enemies which is represented in the taking of these Elemēts setting thē apart to be distributed vnto vs as seales and pledges of the same joyfully I say in respect of the benefit which doth thereby come vnto vs thankfully in respect of God's loue which is greater thā all the harts of men joyn'd in one are able to expresse 2. When wee see the Bread broken and the Wine powred out we ought to be exercised in a twofold meditation 1 Of comfort considering that the Bread is broken and the Wine powred out not onely to be the more divisible to the Communicants but chiefely to represent vnto vs the crucifying of Christs Body and the shedding of his Blood for our sinnes for hee was broken for our iniquities Isai 53.5 By which is not meant that any bone of him was broken but that hee was crucified whence wee should every one of vs gather this comfort saying to our soules Christ Iesus was broken on the Crosse and suffred an accursed death for mee by whose merits I trust I shall escape the curse of that death which is due for my sinnes vnto mee And here by the way wee may take notice how the Papists doe erre in delivering whole cakes vnto the Communicants which represēt Christ whole not crucified and so afford the lesse comfort 2. Of sorrow that for our sins the grievousnesse of which was such that they could not bee satisfied for without the pretious Blood of Christ Iesus these were the speares that pierced him to the Soule that was that which drew his pretious Blood from his side and the consideration of this should breed in vs a harty sorrow that we so vile wretches as wee are should thus wound so loving a Redeemer and certainly if wee doe not grieue for those sins for which hee hath so much smarted wee may justly feare that the stupid Earth the hard rockes and the darke graues which trembled rent and opened at his death shall one day rise vp in judgement against vs condemne vs. When therefore we see the Bread broken c let every one thus meditate O vile wretch that I am that I by my sinnes should thus wound my mercifull and loving Redeemer After the Consecration when the Minister is receiving himselfe considering that wee are in the presence of God who seeth our very hearts wee should power out our soules vnto him in this or the like soliloquie O Sweete Iesu I doe humbly acknowledge with the Centurion that I am not worthy that thou shouldest enter vnder my roofe much lesse to come and suppe and dwell with mee but seeing it is thy good pleasure to vouchsafe mee this favour cleanse mee I beseech thee from my sinnes that I may entertaine thee in a pure and sanctified heart strenthen my faith that I may fully rely on thy mercie comfort mee with thy blessed spirit so dwell with mee for ever grant this O blessed Redeemer for thy mercies sake Amen Againe before wee receiue when the Minister is comming to distribute and offers the Elements vnto vs considering that Christ with all his benefits is offered vnto vs by GOD as well as the Elements by the Minister let every one meditate thus with himselfe Christ with the benefits of his Death doth now come to sanctifie and comfort my sinfull Soule in full assurance whereof I am to receiue these signes and Seales at the hand of his Minister And so as he stretcheth out his hand to receiue these let him lift vp his soule in faith with this or the like ejaculation Come Lord Iesu vnto thy humble servant as my trust is thou wilt This wee are to doe after the Consecration before wee receiue After this in the act of receiuing wee are to performe these two things 1 While wee eate the bread meditate every one thus Blessed Iesu I doe heartily beleeue that thou wast crucified on the Crosse and that for mee as well as for any other and as I haue now receiued this Bread broken whereby my Body shall bee nourished So I beleeue that I haue also receiued spiritually thy Body crucified with all the benefits thereof the full pardon of all my sinnes and the strengthening and refreshing of my sinfull soule this I beleeue Lord helpe my vnbeleife for thy mercies sake Amen 2. When wee drinke the wine and while wee feele it in our stomake wee should thus meditate Most blessed Redeemer I do truly beleeue that thy Blood was shed out of thy Body as verily as I haue receiued this wine apart from the bread and that for the remission of my sinnes as well as any others I do also beleeue that with this wine I haue received thy precious Blood whereby my sins are fully washed away my soule purified that according to thy promise I shall neuer hunger nor thirst any more because with this Bread Wine I haue receiued thy flesh which is meat indeed thy Blood which is drinke indeed with which I hūbly pray thee to cherish nourish my poore soule to encrease in me hearty loue to these my fellow-members who haue now participated with mee that so we may serue thee as we ought and that nothing may bee able to separate vs from thy loue which I humbly beseech thee to grant for thy mercies sake Amen Chap. XII Of Practise THis is that whereon wee ought to meditate in
we see in David who was a man after God's owne heart and yet when he was walking on the roofe of his house while Ioab the rest were in the battle he was tēpted to commit adultery with Bathsheba the wife of Vriah 2. Sam. 11.2 and how many doe we dayly see drawne away to lasciuiousnes drunkennesse such like vices by this occasion Let vs therefore carefully exercise our selues in our Vocation that the Diuell may not haue an opportunity to set vpon vs. 2. Bad Company than which nothing almost is more forceable to draw vs away to that which is euill Let Ioseph but liue in Pharaoh's Court he shall soone learne to sweare by the life of Pharaoh Gen. 42.15 and if Israel abide in Shittim the people will soone commit whoredome with the daughters of Moah Numb 25.1 wherefore GOD commaundeth his people to goe out of Babylon lest they bee partakers of her sinnes Rev 18.4 oftē are we partakers of other mens sinnes by frequenting their society yea which is miserable to obserue diverse of ingenuous disposition and ciuill behaviour haue by degrees beene drawne away to loosenesse and riot by associating themselues vnfortunately with vaine and dissolute persons And we may heerein obserue the policy of our enemy the Diuell who when he findeth any man well disposed of himselfe and not ready to yeeld to others temptations will beset him if hee can possibly with this snare that so hee may either by the wicked perswasions or bad examples of others steale away his heart and allure him to that which is euill which should be a forceable Caveat vnto vs to make vs heedful what company we fall into with whom wee acquaint our selues if wee haue any care of our souls seasonable is the counsell of Solomon heerein who adviseth vs 1 concerning the examples of others not to comforme our selues vnto them by walking in their wayes but to avoyde and passe away Prov. 4.15 2 Concerning their allurements by no meanes to harken vnto thē if sinners intice thee consent thou not Prov. 1.10 If they say come let vs take our pleasure in this or that sort let vs goe to such a place where wee may freely doe what we will if they thus drawe thee walke not in the way with them refraine thy foote from their paths 3 As for familiarity with others he adviseth vs to make no friendship with an angry man and with a furious man not to goe why least thou learne his way and get a snare vnto thy soule Prov. 22.24.25 Wilt thou avoyd gaming swearing c. then shunne that company wherein those vices are practised or else thou wilt rather increase them in thee But some will say such an one is my familiar friend and shall I leaue him that will bee taken vnkindly shall I get my selfe discredite where I may avoyd it yes bee hee neuer so neere vnto thee yet if hee in his courses forsake GOD forsake thou him lest GOD forsake thee yea thou mayst therein shew thy selfe a very friend to him in winning him from his euill wayes by thy forsaking of him for so sayth Saint Paul 2 Thess 3.14 If any man obey not our word note that man and haue no company with him that hee may be ashamed it may bee when he seeth thee leaue him he will beginne to thinke of his bad life so bee ashamed of it and by degrees leaue it therefore leaue bad company for their sakes also as well as thine owne The third rule is how wee may restrayne our selues when wee are about to vndertake any sinfull action and that is by setting before our eyes this Caveat Godsees for his eyes are ouer all Prov. 15.3 and therefore whatsoeuer we doe wee should consider that wee doe it in his presence which being conscionably considered cannot but breed in vs both reverence and watchfulnesse reverence in respect of his Majestie watchfulnesse in respect of his all-seeing Eye that wee offend him not who will espye in vs the least fault bee it neuer so secretly kept from the World Againe consider how mercifull God hath euer beene vnto thee in deliuering thee from this or that danger from this or that sinne whereinto thou must necessarily haue fallen if he had not vpheld thee then answeare the Diuell when hee tempteth thee as Ioseph did his wicked mistresse how can I doe this wickednes and sinne against my God God hath been thus and thus mercifulll vnto mee and shall I yet offend him and provoke him to anger God forbid The fourth rule is for our direction when wee are fallen into any sinne which is this When we are ouertaken with any sinne as who is not euery day wee should presently lament it and not suffer it to goe on any further least it come to a custome and so stick fast in vs this is a difference which Solomon putteth betweene the righteous and the wicked Prov. 24.16 A iust man sayth hee falleth seuen times and riseth vp againe but the wicked shall fall into mischiefe the just man though hee fall into any sinne riseth againe by repentance but the wicked sinketh deeper downe euen to the pit of destruction These are the chiefest rules to bee obserued for the avoyding of that which is euill The next thing which wee must looke into is how wee may obtaine that which is Good Heere wee must principally obserue these 2 things 1 make vse of al occasions therevnto 2 make conscience of euery good duty As for the first we must first according to the exāple of S. Paul Phil. 3.14 vse all diligēce that we may presse on towards the mark still endeavoring to bee better and better and when we finde our selues deficient in the performance of any good duty as GOD knowes wee are in all wee should do the same againe and endeavour to performe it more servently and seriously that so we may come to a greater measure of goodnesse Againe wee should gladly embrace the cōpany of good men that by their example advise wee may be brought to a sense feeling of those sins which we commit counting it a great blessing of God if thereby wee at any time be crost in those sinnes to which wee are most addicted as gaming c and ever esteeme best of that cōpany not where our eares maybe filled with prophane jestings or tickled with superfluous conceits but where our corruptions may be most roundly reproued esteeming them our best friends that will most plainly and faithfully put vs in minde of our errours which is the counsell of Saint Paul to the Thessalonians I beseech you sayth hee 1. Thess 5.12.13 to know them which labour among you and are ouer you in the Lord and admonish you and to esteeme them very highly in loue for their workes sake which may be our direction for esteeming both of our familiar freinds and of our teachers both which if faithfull labour for our good in the Lord by admonishing vs and