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Post by Admin on Dec 6, 2023 9:38:51 GMT -5
Nicolas Byfield
CHAPTER XXIV.
Rules that show us how to carry ourselves towards wicked men.
HItherto of the rules that concern all men: Now the particular rules
direct our carriage either toward wicked men, or toward godly men.
Our conversation toward wicked men may be ordered by these rules:
First, we must avoid all needless society with them, and shun their
infectious fellowship, especially we must take heed of any special
familiarity with them, or unequal yoking ourselves with them, by
marriage, friendship, or leagues of amity, Psal. 1. 1., 1. Cor. 6. 17.,
Eph. 5. 7, 11., Prov. 23. 20. & 4. 14, &c.
Secondly, when we have occasion to converse with them, we must
study how to walk wisely towards them, so as we may be so far from
giving scandal, as if it be possible, we may win them to glorify God
and his truth in our profession. It requires much skill to order
ourselves aright in those things that are to be done in the presence of
wicked men, or in such things, as must come by report unto them,
and their scanning. Now there are diverse things of admirable use in
our carriage to put them to silence, and to make them in their
consciences at least to think well of us: Such as are:
1. Mortification. A sound care to reform our ways, and true hatred
and grief for our own sins, will cause many times wicked wretches to
say of us, that we are the people of the Lord, Isaiah 61. 3, 8. I say, a
sound care of reformation for to profess a mortified life, and yet in
anything to show, that we can live in any fault without repentance,
this provokes them exceedingly to speak evil of the good way of God.
Therefore the first care of a Christian, that would be rightly ordered
toward wicked men, must be to live without offense, and to discover
a true mortified mind, and a heart broken for sin.
Secondly, to speak with all reverence, and fear, when we entreat of
matters of Religion, much amazeth the profane conscience of a
wicked man. Whereas cursory discourses of such grand mysteries,
and empty and vain janglings do exceedingly occasion a confirmed
willfulness, and profaneness in such men, 1. Pet. 3. 16. & Prov. 24.26.
Thirdly, it is a most winning quality in all our carriage, to show
meekness of wisdom to express a mind well governed, free from
passions, and also from conceitedness, frowardness, affectation, and
the vain show of what we have not in us in substance. For each of
these have in them singular matter of irritation, and provoke wicked
men to scorn, and hatred, and reviling.
Fourthly, there is a holy kind of Reservedness, which may adorn the
life of a Christian in his carriage among wicked men: And this
Reservedness is to be shown:
1. In not trusting ourselves too far with them, not believing every
word, not bearing ourselves upon every show of favor from them. For
as too much suspicion of them breeds extreme alienation, if they
perceive it: so credulity is no way safe: Pro. 14. 15. John 2. 24.
2. By abstaining from judging of them that are without. It is a most
intemperate zeal, that spends itself in the vain and bootless censure
of the estate of those that are without. Those censures have in them
matter of provocation, and nothing of edification. It were happy for
some Christians, if they could with the Apostle say often to their own
souls, What have I to do to judge them, that are without? 1. Cor. 5.
12, 13.
3. By studying to be quiet, and meddle with our own business,
casting about, how to cut off all occasions, by which we might be
entangled with any discord, or contentions, or much business with
them. It is a godly ambition to thirst after this quietness of life, 1.
Thes. 4. 12.
4. By our silence in evil times, always avoiding all such discourses, as
might bring us into danger, without any calling for our own
edification, or the edification of others. Many a man hath smarted
sorely for want of this bridle for his tongue, when his words could do
no good to others, and much hurt to himself, Amos 5. 13. David held
his peace while the wicked were present, Psal. 39. 1.
5. In forbearing to reprove scorners, Prov. 9. 7, 8. & 23. 9.
6. In seasoning the words with salt, so as they discover not vanity,
lightness, vain-glory, malice, or desire of revenge, or the like faults in
their speeches.
7. In answering the fool, but not according to his folly, that is, not in
such pride, passion, or reviling fashion, as the fool objects in, Prov.
26. 4, 5.
8. In getting out of their company, when we perceive not in them the
words of wisdom: If we see they grow once to be perverse,
outrageous, or willful in any notorious offense of words or works, we
must get from amongst them.
Thus of the eight ways wherein we should show reservedness: they
are of excellent use, if men would study them, and practice them.
5. Mercy is amiable even in the eyes of wicked men: and merciful
Christians, that are full of good works, do bring a great deal of honor
to Religion: It is true Religion, and undefiled, to visit the fatherless,
and widows, and to be unspotted of the world: A conversation, that is
unrebukable, and full of mercy also, cannot but be very honorable:
whereas Religion itself, when it is seated in the breasts of such
Christians, as have forgotten to show mercy, and do not study how to
be doing good to others, is exceedingly darkened in the glory of it,
and many times extremely ill spoken of: A true Christian should hold
it a great disparagement, that any Papist, or carnal man in the world
(in equal comparison) should put them down, for either the
tenderness, or the abundance of works of mercy, 1. Pet. 2. 12. Math.
15. I am. 3. 25.
6. When we have cause, & a calling to speak for the truth, or to
reprove sin, it is an excellent grace to be undaunted, & free from
servile fears, flattery: To give place to wicked men in God's cause, or
to fear their faces in the quarrel of Religion, or to show a mind that
would repent of well-doing, or that basely would stoop some way to
honor ungodly persons for our own ends, is so far from gaining true
favor with evil minded men, that it makes them to scorn and hate us,
and Religion so much the more: whereas a godly man, that is
unmovable, & refuseth to praise the wicked, or justify the ungodly,
and when he hath cause, will contend with them, as Solomon's
phrase is, and not be like a troubled fountain, or a corrupt spring: he
may for the time receive ill words from the wicked, but his heart is
afraid of him, and his conscience doth admire him, Pro. 24. 25. & 28.
4. & 25. 26., 1. Cor. 16. 22.
7. The like advantage is brought to the conversation of a godly man,
when he can show like patience, and firmness of mind, in bearing all
sorts of afflictions, and crosses. Patience in affliction makes a great
show before a wicked man, that well knows how unable he is so to
carry himself, 1. Pet. 3. 14.
8. Lastly, to love our enemies, and show it by our fruits in forgiving
them, or being ready heartily to pleasure them, and overcome their
evil with goodness: To pray for them, when they revile and persecute
us, is a transcendent virtue; evil men themselves being Judges, Luke
6. 27. to 31. Prov. 20. 22.
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Post by Admin on Dec 6, 2023 9:40:05 GMT -5
CHAPTER XXV.
Rules that show us how to carry ourselves towards godly men.
Thus of our carriage toward the wicked: how we should carry
ourselves toward the godly, followeth to be considered of:
The sum of all is, that we must walk in love: If we can soundly
discharge our duty to the godly, in respect of loving them unfeignedly
& heartily, and constantly, we perform all that is required of us
toward them: And this love to the godly is so necessary, as that it is
imposed upon us, as the only Commandment given by Christ, who in
one word tells us the substance of our duties, John. 13. 34., Ephe. 5.
2., 1. Pet. 2. 17., 1. Cor. 16. 14.
Now the Rules which in particular bind us to the good behavior in
respect of our love to the godly, concern either the manifestation of
our love to them: or the preservation of our love to them.
We must show our love to the godly diverse ways:
First, by courtesy and kindness towards them, and that in a special
manner, being affectioned toward them with a brotherly love and
kindness. No brethren in nature should show more kindness one to
another, then Christians should, Eph. 4. 33. Rom. 12. 10.
Secondly, by receiving and entertaining them: we must receive one
another, and be harborous one to another; and this with entireness
of affection: Negatively, it must be without grudging, 1. Pet. 4. 9.
Affirmatively, we must receive one another, as Christ received us into
glory, that is:
First, without respect of desert; We have done nothing
to deserve heaven; yet Christ hath received us to glory: so, though the
godly have not pleasured us any way greatly, yet because they are the
children of God, we should make much of them, and entertain them
gladly.
Secondly, not thinking anything too dear for them: Christ
hath not envied us the very glory of heaven, and therefore what can
we do to the brethren, that should answer the example of Christ?
Rom. 15. 7.
Thirdly, by bearing their burdens; for so we should fulfill the Law of
Christ, Gal. 6. 2. There are two sorts of burdens press the godly: One
inward, such as are temptations, and their own corruptions; the
other outward, such as are afflictions of all sorts: Now in both these,
this rule holds; for when we see a godly Christian mourn and lament
his distress in respect of his infirmities or temptations, we must bear
his burden, not by soothing him in his sin, as if it were no sin, but by
laying his grief to our own hearts, and striving to comfort him with
the promises of God. This is not to make ourselves guilty of their
sins, or to bear with their sins, but to help them out of their grief by
consolation, out of their sin by direction. Note, that this is charged
upon us, when sin is a burden to them, not before; for till then we are
rather to reprove them, or admonish them: But then we are to take
notice of this Rule, when they confess their sins, and are weary of
them, and sorry for them: And thus also in their outward burdens we
must bear them by comforting them, and advising them, and helping
them, and showing our affection to them, as if it were our own case,
so far as we have a calling, and power to help them.
Fourthly, by considering one another, to provoke unto love, and good
works, Heb 10. 24. Note the duty and the manner how it is to be
done: The duty is, to stir up others all we can to the increase of love
and abundance of all good works: the manner is shown two ways;
First, we must provoke them to it, both by example, and by
exhortation, and all good ways, that might fire in them the desire of
well-doing.
Secondly, we must consider one another, we must study
the estates of others, their wants, impediments, means, gifts,
callings, &c. and accordingly apply our selves for the best advantage
to help them forward. It is not enough to do it occasionally, but we
must meditate of it, and cast about, how, where, and when we must
yield this help, and encouragement, and furtherance.
Fifthly, by doing whatsoever we do for the godly, heartily, and with
all faithfulness, as if it were for ourselves, or our own brethren, or
kindred in nature, not being slothful in service; or such as disappoint
the trust reposed in us: we should do all things we undertake for.
them, with all fidelity and care, 3. John. 5. Rom. 12. 6, 7, 8, 11. Yea,
we should care for their good and profit, as we would care for the
good of the members of our own body: for such are they to us in the
Mystical Body of Jesus Christ, as the former place to the Romans
showeth.
Lastly, we should show our love to the godly, by employing the gifts
of our mind, as may be best for their good: As every man hath
received the gift, he must so minister the same, as good Stewards of
the manifold grace of God. There are diversity of gifts in the godly, as
knowledge, utterance, prayer, and the like. Now these are given to
profit withal, 1. Pet. 4. 10. 1. Cor. 12. As for example, The lips of the
wise must disperse knowledge, Pro. 15. 7. So when Christians meet
together, as any have received a Doctrine, or a Psalm, or an
Interpretation: so must he minister it for the profit of others, 1. Cor.
14. 26. and so must we help one another by prayer, either absent, or
present, 2. Cor. 1. 11.
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Post by Admin on Dec 6, 2023 10:06:47 GMT -5
CHAPTER XXVI.
How we should preserve our love to the godly.
Thus of the Rules that concern the manifestation of our love to the
godly: Now there are further diverse things to be observed for the
preservation of our love to them: and these may be cast into two
heads: for, they are either such things as we must do; or, such things
as we must avoid.
The things that we must do to preserve love are these.
First, we must strive to be like minded in matters of opinion; many
discords or abatements of affection grow among Christians for their
differences of opinion in diverse things. It is true, that difference of
Judgment should not cause difference in affection: If we cannot be of
one mind, yet we should be of one heart; yet we see the contrary, and
therefore every Christian should make conscience of it, to be so wary
and so humble in his opinions, especially in things doubtful, or not
so necessary, as to take heed of admitting, who might show dissent
from the godly; or if he must needs dissent, yet to be very wary how
he discover it to the vexation, or entanglement of others. Now
because this is very hard to persuade Christians unto, mark how
vehemently the Apostle speaks of it, Rom. 15. 5, 6. Now the God of
patience and consolation grant you to be like minded, that ye may
with one mouth and one mind glorify God. We must learn of the
Apostle to pray fervently for this, that our natures, and the natures of
others, with whom we converse, may be fitted hereunto: and 1. Cor.
1. 10. the Apostle adjures them by the name of Jesus: I beseech you,
brethren, by the name of our Lord Jesus Christ, that ye all speak the
same thing, and that there be no divisions amongst you, but that ye
be perfectly joined together in the same mind, and in the same
judgment. And in the Epistle to the Philippians cha. 2. ver. 1, 2, 3. He
urgeth them with strange vehemency to import the necessity of this
duty: If, saith he, there be any consolation in Christ, or any
fellowship of the Spirit, or any bowels of mercy, be like minded,
having the same love, being of one mind. And certainly, this
earnestness in requiring this duty, imports, that some perverse
Christians will smoke one day, for their presumption and
waywardness, and pride of opinions.
2. We must follow the things, which may make for outward peace;
and to this end we must labor to show all meekness in our carriage,
and longsuffering in for-bearing one another, and forgiving one
another, Ephes. 4. 2, 3, 4.
3. We must strive to heat our affections to such a degree, as that it
may be able to cover the infirmities of others: He must get a covering
love, that will live constantly in the love of the godly: A love, that will
cover a multitude of faults, 1. Pet. 4. 8. Prov. 10. 12.
4. We must confess our faults one to another, I am. 5. 16. It doth
exceedingly preserve love, if men, when they have offended, or
wronged others, would quickly, and easily, and heartily acknowledge
their offenses: Nor doth this rule hold in case of trespass only, but
when we have not wronged others, yet discreetly to complain of the
corruption of nature that cleaves to us, and the infirmities which
daily trouble us: This doth work not only compassion, but great
increase of affection in others towards us: For acknowledgement
prevents their secret loathing of us for such frailties, if they should
discover them. And besides, it makes them the willinger to give us
leave to reprove their faults, when they see we are as willing to
reprove our own; Besides the ease it brings to our own hearts many
times to make our moan to others, when our consciences are
troubled.
CHAPTER XXVII.
What we must avoid, that our love may be preserved.
Thus of what we must do to preserve love; Now further, that love
may be preserved amongst the godly, these things following are to be
avoided.
First, Suites in Law; A Christian must have many considerations of
his cause, before it can be lawful for him to go to law with his
brother; These kinds of contentions are most unnatural amongst
Christians, and prove not only scandalous in respect of others, but
extremely grievous and poisonous to themselves, 1. Cor. 6. 1, 4.
Secondly, Dissimulation: our love must be without feigning, in deed,
and in truth, not in show, or in words, Rom. 12. 9. 1. John 3. 18.
Thirdly, Conceitedness. This is a vice, that extremely vexeth others,
and alienateth affection: we must not be wise in ourselves, but rather
in lowliness of mind esteem another better than ourselves, and show
it both by making our selves equal to them of the lower sort, and by
going before others in giving Honor and Praise, Rom. 12. 10, 16., Phil
2. 4., Pro. 12. 15.
Fourthly, rejoicing in iniquity. Our love must be holy and pure, if we
would have it preserved. It must have nothing in it, that is unseemly,
nor must it be an affection, that will take pleasure in the vices, or
faults of those, with whom we converse, 1. Cor. 13. 5, 6.
Fifthly, the minding of our own things: we must not study for
ourselves, and our own ends only in conversing, 1. Cor 13. 5. The
meaning is not, that we should leave our callings, and our houses, to
spend the greatest part of our time in our neighbors houses, but he
prohibits, First, Worldliness, and excessive cares about our business,
and the things of this life, which hinders needful society with the
godly: and secondly, he forbids self-love in conversing, when men in
all things aim at their own profit, or pleasure, or credit, and do not as
well seek the good of others: we may mind our own things, but not
only.
6. Sixthly, Fickleness and Unconstancie: we must look to it, that
brotherly love continue, Heb. 13. 1. and to this end we must look to
the levity of our own natures, and strive to make good, by
continuance, the affection we have conceived and professed to
others. Some are of such unconstant dispositions, that they will love
vehemently for a fit, and suddenly fall off without reason, but not
without singular shame, and blemishing of their reputations. For
such tempers are hardly fit for any society. Now this must be
repented of, and reformed.
Seventhly, we must take heed of vain-glory, and an over-eager desire
of credit and estimation above others. For this is the cause of much
unrest in our own hearts, and of much interruption in brotherly love.
And why wouldest thou be so highly esteemed of? Thou considerest
not the hard task thou layest upon thy self, to be ever careful to
answer that great praise, or estimation thou desirest: Nor markest
thou, how thereby thou art made to offend against thy brother: by
envying him, by backbiting; or other ways of provocation, nor yet
how little this commends thee to God, Gal. 5. 26.
Eighthly, take heed of judging thy brethren, not but that thou mayest
say, that sin is sin, but look to thyself in two things:
First, that thou censure not thy brother about things indifferent, or
doubtful: such as ceremonies were and are. This is flatly forbidden,
Rom. 14. 3, 13.
Secondly, that thy suspicions transport thee not to condemn thy
brother for hidden things, the things of darkness and counsels of the
heart: till thou be sure of the fault, or offense, thou mayest not judge,
or censure, 2. Cor. 4. 5.
Ninthly, if there be any occasion of grievance that love may be
renewed, or preserved, look to two things:
First, that thou render not reviling for reviling, 1. Pet. 3. 9.
Secondly, that thou grudge not against thy brother, or by whispering
deprave his actions, or backbiting, or complain against him to his
disgrace in things, where the right is not apparently discovered, I am.
5. 9.
Lastly, if thou wouldest preserve thyself in the love of the godly, then
thou must take heed of forsaking the assembling together of the
Saints: Thou must preserve all ways of exercising the Communion of
Saints, and hold fellowship with them in God's House, and in your
own dwelling. Prophaneness must not draw thee from the Temple,
nor worldliness from society, and loving, and profitable conversation
with thy godly friends and acquaintance, Heb. 10. 25.
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Post by Admin on Dec 6, 2023 10:14:22 GMT -5
CHAPTER XXVIII.
How we must carry ourselves towards such as are fallen.
Hitherto of such rules of conversation, as direct us in our carriage
toward the godly considered in general. Now there are other rules,
which concern only some of the godly: Namely:
1. Such as are fallen.
2. Such as are weak.
3. Such as are strong.
4. Such as are especially knit unto us in friendship.
For the first, those that are fallen, are either fallen from God, or
fallen from thee. Such as are fallen from God, are either fallen
grossly, and of habit, or by infirmity, and suddenly.
Those, that are fallen grossly, are either guilty of foul vices, or else of
extreme omissions, such as that, which the Apostle instanceth in of
Idleness, and the general neglect of their callings.
Now towards both these thou must be thus ordered:
First, warn them in the beginning, and reprove them sharply, 1. Thes.5. 14.
Secondly, if they mend not, avoid them, withdraw thyself from them,
converse not familiarly with them, let them not be the companions of
thy life, 1. Cor. 5. 11. 2. Thes. 3. 6, 14.
Thirdly, if they repent, forgive them, and comfort-them, lest they be
swallowed up of grief, 2. Cor. 7. 2, 8.
Now if they be fallen by infirmity, either they are likely to offend
again, or not. If they be likely to fall further, save them with fear,
pulling them out of the fire, Jude 23. but if not, then restore such a
one with the spirit of meekness, comfort him, deal gently with him,
Gal. 6. 1.
This of thy carriage to such as are fallen from God.
As for those, that are fallen from thee, by trespassing against thee,
thou must observe these rules of carriage towards them.
First, in slighter wrongs do all things without reasonings, or
murmurings: either speak not of it, or so, as thou show no repining,
or vexation about it, Phil. 2. 14.
Secondly, in great wrongs, thou must do two things:
First, observe the method of our Savior Christ: when the trespass is
secret, go and tell him of it between thee and him: If he mend not,
then take two or three other discreet godly persons with thee, and tell
him of it again: if he yet mend not, then divulge it, and acquaint the
Church with it: Either seek a public sentence upon him from
authority, or acquaint the godly generally with it: and if these courses
will not amend him, then abandon his society, as if he were a
Heathen, or a Publican, Matthew 18. 15.
Secondly, if by any of these courses he repent, forgive him, yea, and
that as often as he saith, it repenteth him, if he should do thee many
injuries, Luke 17. 3, 4.
CHAPTER XXIX.
How we must carry ourselves: towards the weak Christian, &c.
Thus of thy carriage toward them that are fallen.
Towards weak Christians we must be thus ordered:
First, we must take heed, that we entangle them not with, doubtful
disputations in matters of ceremonies, or things indifferent, Rom. 14.1.
Secondly, we must get the skill to bear with their weaknesses, & mere
frailties, Rom. 15. 1.
Thirdly, we must be wonderful careful, that we do not offend them,
or cast any stumbling blocks in their way, Math. 18. 1. Cor. 10. 32.
Fourthly, we must encourage them, and comfort them, and support
them all we can, 1. Thes. 5. 14.
Fifthly, in things indifferent, we must not think it much to cross
ourselves to please them, and to suffer a little bondage in the
restraint of our liberty, rather than vex them; especially for the
furtherance of their souls in the means of their salvation, we should
become all things to all men, Gal. 5. 13. 1. Cor. 9. 20, 21, 22.
3. Towards strong Christians we must be thus ordered:
1. First, we must acknowledge such, 1. Cor. 16. 18.
2. We should set them and their practice before us, as patterns, &
examples of imitation, 1. Cor. 5. 17. Phil. 3. 17.
3. We should submit ourselves to such, to let them advise us, &
admonish us, and with all should submit our judgments in things
doubtful to theirs, 1. Cor. 16. 16. 1. Pet. 5. 5.
4. Towards thy friend thou must be thus ordered.
1. Never forsake him, Prov. 27. 10.
2. Give him hearty counsel, Prov. 27. 9.
3. Be friendly to him, Prov. 28. vlt.
4. Communicate thy secrets to him, John 15. 15.
5. Love him with a special love.
1. As thine own soul, Deut. 13. 6.
2. Let thy love be at all times, even in adversity, Prov. 17. 17.
3. It must be a sincere love, that looketh not for gifts, or rewards, Pro. 19. 6.
4. It must be such a love, as will reach to his posterity also, if need be,2. Chro. 20. 7
CHAPTER XXX.
Rules that concern ourselves: and so first in our general calling.
HItherto of the rules of order in respect of God, or our neighbors.
Now follow the rules that concern ourselves:
And these are of two sorts. For they are either such, as order us at all
times, or such as order us in the times of affliction.
The first sort concern either our general, or particular calling.
The rules that concern our general calling, as in this place they are to
be considered of, concern either:
1. our Faith:
2. or our repentance:
3. or our hope.
1. The rules, that concern our Faith (supposing the Christian to be
informed in the things contained in the former Treatises) are only
these two:
First, thou must be expert in the Catalogue of promises, that concern
infirmities, mentioned in the third Treatise. For those will preserve
thy faith in God's favor, against the daily experience of frailty, and
infirmity in thyself. For thou mayest by them see, that thou hast no
reason to doubt of the continuance of God's love to thee only,
because of thy many weaknesses. For in those promises, he hath and
doth declare, how graciously he is inclined to his servants, and
passeth by their frailty, and accepteth their desires and endeavors,
&c. This rule will prove a main support of the contentment of thy life:
and therefore let not Satan make thee either despise, or neglect it.
Secondly, thou shalt do well to establish thy judgment particularly in
the doctrine of the principles expressed in the fifth Treatise; and by
sound learning of them settle thyself, so as thou be no more carried
about with the wind of any contrary doctrine: It should be the labor
& care of all good Christians to keep the pattern of wholesome words,
2. Tim. 3. 13. Concerning thy repentance, as now it is to be urged upon thee; after
thy assurance one rule is of singular use, and that concerns the
Catalogue of present sins: By the directions in the first Treatise, I
suppose thou hast delivered thyself from the body of sins, so as the
most of those evils mentioned in thy first and great Catalogue, are
shaken off, never to be committed again, and so thou hast no more to
do about them, but give God thanks for thy deliverance from them
through Jesus Christ: Now because after thy first repentance, there
will remain some corruptions, which as yet are not rooted out; thy
course for thy whole life, for these remainders of sin, would be this:
Make thee a Catalogue of thy present sins, even of such evils as thou
findest thyself yet daily prone unto. Examine thyself seriously to this
end: it may be thou wilt find 6. or 8. or 10. or more, or fewer evils,
which yet hang upon thy nature and life: Thy course for the use of
this Catalogue may be this: I suppose thou art instructed so far, as to
know the profit of daily calling upon God: Now whereas in prayer
thou dost; or oughts' to make confession of thy sins, instead of a
more general confession, use still thy Catalogue, that is, labor every
day to judge thyself distinctly for those sins that do presently annoy
thee: Hold on this course constantly; till thou have gotten power
against all, or any of them, and as thou findest virtue against any of
them, so alter thy Catalogue, giving thanks for the sins thou gettest
head against, and putting them out of thy Catalogue. The pains is
little, it is once done for a long time, and thy memory will easily carry
thy special present faults: Besides, this distinct daily remembrance of
thy present sins, will make thee more watchful against those sins; &
thou mayest once a year, or once a quarter, or before every
Communion, examine thyself anew, and mend thy Catalogue, by
putting in any corruption, which thou discoverest then, or at any
time, to arise anew in thee, and putting out such evils, as by prayer
thou hast gotten victory against: Thus mayest thou see the state of
thy soul distinctly all the days of thy life, discerning when thou goest
forward or backward: Besides, this course of daily judging thyself,
keeps thee out of the danger of any wrath from God.
Concerning thy hope, there are four things for thee to do.
First, pray constantly and earnestly, for the knowledge of the great
glory is provided for thee: Thou must form the admiration of heaven
in thee, by prayer: for naturally it is not in us, Ephes. 1. 18, &c.
Secondly, thou must use all diligence to perfect thy assurance of
heaven, when thou diest, Heb. 6. 12. 1. Pet. 1. 13.
Thirdly, thou must strive to accustom thy thoughts to the daily
contemplation of heaven, that thy conversation may be in heaven,
Phil. 3. 20,
Fourthly, thou must strive to direct thy heart, and enable thyself to
the expectation of the coming of Jesus Christ; thou must labor for
that skill distinctly, to be able to wait for the coming of Jesus Christ,
and to show that thou lovest his appearing, 1. Thes. 1. 10. & 2. Thess.
3. 5., Gal. 5. 5, 2. Tim. 4. 8.
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Post by Admin on Dec 6, 2023 10:28:10 GMT -5
CHAPTER XXX.
Rules that concern ourselves: and so first in our general calling.
HItherto of the rules of order in respect of God, or our neighbors.
Now follow the rules that concern ourselves:
And these are of two sorts. For they are either such, as order us at all
times, or such as order us in the times of affliction.
The first sort concern either our general, or particular calling.
The rules that concern our general calling, as in this place they are to
be considered of, concern either:
1. our Faith:
2. or our repentance:
3. or our hope.
1. The rules, that concern our Faith (supposing the Christian to be
informed in the things contained in the former Treatises) are only
these two:
First, thou must be expert in the Catalogue of promises, that concern
infirmities, mentioned in the third Treatise. For those will preserve
thy faith in God's favor, against the daily experience of frailty, and
infirmity in thyself. For thou mayest by them see, that thou hast no
reason to doubt of the continuance of God's love to thee only,
because of thy many weaknesses. For in those promises, he hath and
doth declare, how graciously he is inclined to his servants, and
passeth by their frailty, and accepteth their desires and endeavors,
&c. This rule will prove a main support of the contentment of thy life:
and therefore let not Satan make thee either despise, or neglect it.
Secondly, thou shalt do well to establish thy judgment particularly in
the doctrine of the principles expressed in the fifth Treatise; and by
sound learning of them settle thyself, so as thou be no more carried
about with the wind of any contrary doctrine: It should be the labor
& care of all good Christians to keep the pattern of wholesome words,
2. Tim. 3. 13.
Concerning thy repentance, as now it is to be urged upon thee; after
thy assurance one rule is of singular use, and that concerns the
Catalogue of present sins: By the directions in the first Treatise, I
suppose thou hast delivered thyself from the body of sins, so as the
most of those evils mentioned in thy first and great Catalogue, are
shaken off, never to be committed again, and so thou hast no more to
do about them, but give God thanks for thy deliverance from them
through Jesus Christ: Now because after thy first repentance, there
will remain some corruptions, which as yet are not rooted out; thy
course for thy whole life, for these remainders of sin, would be this:
Make thee a Catalogue of thy present sins, even of such evils as thou
findest thyself yet daily prone unto. Examine thyself seriously to this
end: it may be thou wilt find 6. or 8. or 10. or more, or fewer evils,
which yet hang upon thy nature and life: Thy course for the use of
this Catalogue may be this: I suppose thou art instructed so far, as to
know the profit of daily calling upon God: Now whereas in prayer
thou dost; or oughts' to make confession of thy sins, instead of a
more general confession, use still thy Catalogue, that is, labor every
day to judge thyself distinctly for those sins that do presently annoy
thee: Hold on this course constantly; till thou have gotten power
against all, or any of them, and as thou findest virtue against any of
them, so alter thy Catalogue, giving thanks for the sins thou gettest
head against, and putting them out of thy Catalogue. The pains is
little, it is once done for a long time, and thy memory will easily carry
thy special present faults: Besides, this distinct daily remembrance of
thy present sins, will make thee more watchful against those sins; &
thou mayest once a year, or once a quarter, or before every
Communion, examine thyself anew, and mend thy Catalogue, by
putting in any corruption, which thou discoverest then, or at any
time, to arise anew in thee, and putting out such evils, as by prayer
thou hast gotten victory against: Thus mayest thou see the state of
thy soul distinctly all the days of thy life, discerning when thou goest
forward or backward: Besides, this course of daily judging thyself,
keeps thee out of the danger of any wrath from God.
Concerning thy hope, there are four things for thee to do.
First, pray constantly and earnestly, for the knowledge of the great
glory is provided for thee: Thou must form the admiration of heaven
in thee, by prayer: for naturally it is not in us, Ephes. 1. 18, &c.
Secondly, thou must use all diligence to perfect thy assurance of
heaven, when thou dies, Heb. 6. 12. 1. Pet. 1. 13.
Thirdly, thou must strive to accustom thy thoughts to the daily
contemplation of heaven, that thy conversation may be in heaven,
Phil. 3. 20,
Fourthly, thou must strive to direct thy heart, and enable thyself to
the expectation of the coming of Jesus Christ; thou must labor for
that skill distinctly, to be able to wait for the coming of Jesus Christ,
and to show that thou lovest his appearing, 1. Thes. 1. 10. & 2. Thess.
3. 5., Gal. 5. 5, 2. Tim. 4. 8
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Post by Admin on Dec 6, 2023 10:30:43 GMT -5
CHAPTER XXXI.
Rules that order us in our particular Calling.
Thus of the Rules that concern thy General Calling: in thy Particular Calling there are seven things to be avoided.
The first is slothfulness, and thou art guilty of this sin, both when thou dost not the labors of thy calling, and when thou observest not the seasons, and opportunities of thy Calling, Prov. 10. 4, 5. And that thou mayest be free from this sin, thou must avoid together with it the occasions of it: And so thou must avoid
1. The love of sleep, Pro.20. 13.
2.Good fellowship, & haunting of Ale-houses, and Taverns, and keeping company with dissolute persons, Prov.21:17. 3.
Wandering from thine own house, even that unnecessary going from house to house, though it be not to places of ill fame.
Fourthly, thou must take heed of pertinacious entertainment of doubts and objections about thy Calling, thou shouldst be afraid of excuses for idleness, especially to be so self-willed, as to be glad of anything may seem to patronize thy slothfulness, Prov. 20. 4. & 15. 19. & 26. 16.
And therefore to conclude this Rule, when thou art about thy calling, what thou dost, do with all thy power, Eccles. 9. 10. and rest not in words or prattling: He is not diligent, that brags much of what work he can or will do, but he that doth it indeed, Prov. 14. 23.
The second sin to be avoided in thy particular calling, is Unfaithfulness, Prov. 20. 6. and so thou must take heed of breach of thy promise in thy dealings with men, Psa.15:6 and also thou must take heed of all deceitful courses, all ways of fraud and cozenage. It is a hateful thing in men, when they are such as cannot be trusted, either because they make not conscience of keeping their words, or because they will use so much cunning and deceit, and dissimulation, & lying in their dealings.
The third sin to be avoided, is Precipitation, hastiness, and unadvised rashness arising out of the levity of men's minds, or their willfulness. Providence and wise Diligence is wonderful requisite unto a right ordering of ourselves in our Callings, Pro. 21. 5.
The fourth sin to be avoided, is Passion or perturbation; and that hath in it both uncheerfulness and unquietness: uncheer. fullness, when men are not content with their Callings, or Gifts, or Estates, 1.Cor. 7. 17. unquietness, when men are froward, & carry themselves peevishly, or cholericly with those that are about them. This sin of
frowardness is vehemently censured & condemned in Scripture, Prov. 11. 29. Psal. 37. 8. Pro. 16. 32. & 19. 11. & 25. 28. whereas God requires a quiet, contented, and merry heart, Pro. 17. 22. Eccles. 9. 7,8.
The fifth thing to be avoided and shunned, is the Temptations of thy
Calling; every Calling in the world is assaulted with certain temptations, and they are usually of two sorts; For
first in all Callings there are certain unlawful courses held for gain by wicked men, which we call the sins of such a Calling. These unjust courses thou must learn to avoid, and abhor, and so exercise thy Calling, as thou shun those sinful courses used by wicked men in that Calling:
secondly, every Calling is assaulted with crosses, & afflictions: Now in these afflictions the devil is wont to tender ill counsel, to persuade to sin, or the use of unlawful means, or other sins of distrust in God:
All these thou must avoid.
Sixthly, thou must take heed of Worldliness, or setting thy heart upon these earthly things thou art to deal with in thy Calling: Thou must ever be ready to confess, and show it by thy practice, that thou accounts thyself to be but a stranger and Pilgrim in this world, Heb. 11. 13. and if riches increase, thou must look to it, that thou set
not thy heart upon them, Psal. 62. 10. Thou must use the world, but not love the world, 1. John. 2. 15. Thou mayest and oughtest to be careful to do the duties of thy Calling; but thou must in nothing be careful about the success, but submit thyself in all things to God, Math. 6. 1. Cor. 7. 32. Thou must behave thyself like a weaned child,
Psal. 131. 1, 2. Take heed of eating too much honey, Prov. 25. 16, 17. & 27. 1, 2.
The seventh, and last thing thou must avoid, is profaneness, which is to use the works of thy Calling without exercising thyself in the Word of God, and daily prayer for God's blessing upon thy labors, and the creatures thou art to use, Psal. 90. 1. Tim. 4. 3, 4. Gen. 24. 11, 12, 26, 27.
CHAPTER XXXII.
How we should carry ourselves in the time of affliction.
Thus of the Rules of carriage which concern thyself at all times: Now follow the Rules that show thee how to behave thyself in the time of affliction and adversity. When thou art in affliction, thou must consider what thou must avoid, and what thou must do. Thou must avoid eight things.
First, Dissembling: Make not thyself poor when thou art rich; nor sick when thou art well, Prov. 13. 7.
Secondly, Shame; Be not ashamed of that condition God brings thee into: bear thy crosses with spiritual magnanimity, account not thyself dishonored by God's hand, who doth all for the best, 1. Pet. 4. 16.
Thirdly, Impatience: grieve not at God's works: sorrow not after the world: Fret not at God or man; Refuse not God's chastening, but with patience bear what is laid upon thee: It is the Lord, let him do whatsoever he will with thee, Prov. 3. 11.
Fourthly, Fainting, or discouragement of heart: Live by faith; call not God's love into question: keep thee in the good way, Prov. 24. 10.
Fifthly, Trust upon carnal friends; Rely not upon-man, but upon God: Trust not in the arm of flesh, Prov. 27. 10.
Sixthly, too much Carefulness for the means how to get out of affliction: Commit thy way to God, and put thy trust in him; use all lawful means, but distress not thy heart with bootless cares: Cast thy care upon God, for he careth for thee, phil. 4. 6. I am. 4. 10.
Seventhly, Sudden fears; Be not so amazed with the first tidings, or beginnings of any affliction, discover not such want of faith, as to be guilty of those violent passions of fear; God's love is unchangeable:and though heaven and earth should go together, yet God will be with thee; He will not leave thee, nor forsake thee, Prov. 3. 25.
Eighthly & lastly, Carelessness of thy ways; be not secure in sinning,but let thy crosses melt off some of thy dross, & draw thee near to God: Go not on boldly to sin without regard; if the Lord have any quarrel against thee, humble thyself and depart from iniquity, Prov.14. 16.
The things then thou must do on the contrary side, are these: When thou art in affliction,thou must do these things:
First, thou must pray, and call upon the name of the Lord; as these express Scriptures require, I am. 5. 13. Psal. 50. 15. 1. Cor. 4. 12, 13.
Secondly, thou must bear thy cross with patience, and contestation, I am. 1. 4. 1. Pet. 3. 15. Isaiah 5. Phil. 4. 6. 2. Cor. 6. 8. Prov. 12. 9.
Thirdly, thou must labor for wisdom to know how to carry thyself discreetly, and to use all good means for thy deliverance, I am. 1. 5.
Fourthly, thou must be sure to show thy trust in God, and cast thy burden on the Lord, I am. 5. 7, 8. Nahum. 1. 7. Psa. 27. vlt. & 37. 7. &55. 22.
Fifthly, thou must show thy obedience to God; and that thou dost,
1. If thou submit thy self to God's will, Heb. 5. 8.
2. If thou judge thyself, & acknowledge thy sins to God, Hosh. 5. vlt.Job 36. 8.
3. If thou be constant in the good ways of godliness, Psal. 37. 34.
4. If thou learn more righteousness, art made by thy crosses to do holy duties with better affections,Isaiah 26. 11.
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MONERGISM BOOKS
Rules of a Holy Life, by Nicholas Byfield.
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