IN a man there must be considered three things , the substance of the body and soule , whereof man is saide to consist ; the faculties placed in the soule and exercised in the body , as vnderstanding , will , affections : the integritie tegritie and puritie of the faculties , whereby they are conformable to the will of God and beare his Image . And since the fall of Adam , man is not depriued of his substance or of the powers and faculties of his soule , but onely of the third , which is the puritie , or integritie of nature . And therfore the conuersion of a sinner , whereof the conclusion speaketh , is not the change of the substance of man , or of the faculties of the soule : but a renewing and restoring of that puritie and holinesse which was lost by mans fall , with the abolishment of that natural corruption that is in all the powers of the soule . This is the worke of God , and of God alone , and that on this manner . First of all , when it pleaseth God to worke a change in any , he doth it not first in one part , then afterward in another , as hee that repaires a decaied house by peece-meale : but the worke , both for the beginning , continuance , and accomplishment , is in the whole man , and euery part at once , specially in the minde , conscience , will , and affections : as on the contrary , when Adam lost the image of God , he lost it in euery part . Secondly , the conuersion of a sinner is not wrought all at one instant , but in continuance of time : & that by certaine measures and degrees . And a man is then in the first degree of his conuersion when the holy Ghost by the meanes of the word , inspires him with some spirituall motions , & begins to regenerate and renew the inward powers of his soule . And he may in this case very fitly be compared to the night in the first dawning of the day , in which though the darkenes remaine and be more in quantity then the light , yet the sun hath alreadie cast some beames of light into the aire , whereupon we tearme it the breaking of the day . Now then , the very point which I teach , is that a man at this instant , and in this very state ( God as yet hauing but laid certen beginnings of true conuersion in his heart ) is the very child of God , and that not only in the eternall purpose of God ( as all the elect are ) but indeed by actuall adoption : and this is plain by a manifest reason : There be foure speciall workes of grace in euery child of God : his vnion with Christ , his adoption , iustification , and conuersion : & these foure are wrought al at one instant , so as for order of time , neither goes before nor after other : and yet in regard of order of nature , vnion with Christ , Iustification , and adoption , goe before the inward conuersion of a sinner , it beeing the fruit and effect of all . Vpon this it followeth necessarily , that a sinner in the very first act of his conuersion , is iustified , adopted , and incorporated into the misticall bodie of Christ . In the Parable of the prodigall sonne , the father with ioy receiues his wicked child ; but when ? surely when he saw him comming a farre off , and when as yet he had made no confession or humiliation to his father , but onely had conceiued with himselfe a purpose to returne and to say , Father I haue sinned against heauen and against thee , &c. And Paul saith of many of the Corinthians , that he could not speake vnto them as spiritual men , but as carnall , euen babes in Christ , 1. Cor. 3. 1. When Dauid reprooued by Nathan did but begin to repent and to say , I haue sinned , presently Nathan the Prophet of the Lord said , The Lord hath taken away thy sin , Of this thing Dauid seemes to speake in the 32. Psal. v. 5. I said [ that is , I purposed and thought with my selfe ] I will confesse against my selfe mine vnrighteousnesse , and thou forgauest mine iniquities . Vpon these words Augustine saith , Marke , he doth not confesse , but promiseth to confesse , & God forgiueth him . Againe , There be ( saith he ) three syllables , peccaui , I haue sinned : and from these three syllables the flame of a sacrifice did ascend into heauen before God . Chrysostome saith , Say thou hast sinned : and thou hast loosed thy sinne . And Ambrose saith : If he said , I will confesse , and obtained pardon before he confessed , how much more when he had confessed , saying , I know mine iniquitie , was his sinne pardoned ▪ Gregorie on this Psal. saith , Marke how speedily pardon comes , and how great is the commendation of Gods mercie , in that pardon comes together with the desire of confession , and remission comes to the heart , before confession breake forth in speech .

THe beginnings of conuersion must be distinguished . Some are beginnings of preparation , some beginnings of composition . Beginnings of preparation are such as bring vnder , tame , & subdue the stubbernes of mans nature : without making any change at all : of this sort are the accusations of the conscience by the ministerie of the law , feares and terrours arising thence , compunction of heart , which is the apprehension of Gods anger against sinne . Nowe these and the like , I exclude in the conclusion ; for though they goe before to prepare a sinner to his conuersion following , yet are they no graces of God , but fruits both of the law , being the ministery of death , as also of an accusing conscience . Beginnings of composition I tearme all those inward motions and inclinations of Gods spirit , that follow after the worke of the law vpon the conscience , and rise vpon the meditation of the Gospell , that promiseth righteousnes and life euerlasting by Christ : out of which motions the conuersion of a sinner ariseth , and of which it consisteth : what these are , it shall afterward appeare . Againe , grace must be distinguished : it is two-fold ; restraining grace , or renuing grace . Restraining grace , I tearme certaine common gifts , of God , seruing onely to order and frame the outward conuersation of men to the Law of God , or seruing to bereaue men of excuse in the day of iudgement . By this kind of grace , heathen men haue bin liberall , iust , sober , valiant , & mercifull . By it men liuing in the Church of God , haue beene inlightned , and hauing tasted of the good word of God , haue reioyced therein , and for a time outwardly conformed themselues therto . Renewing grace is not common to al men , but proper to the elect , & it is a gift of Gods spirit , whereby the corruption of a sinner is not only restrained , but also mortified , and the decaied image of God restored in righteousnes and true holines . Now then the conclusion must only be vnderstoode of the second , and not of the first : for though a man haue neuer so much of this restraining grace , yet vnlesse he haue the spirit of Christ to create faith in the heart , and to sanctifie him , he is as farre from saluation as another . Thus then the sense and meaning of the conclusion is , that the verie lest measure of sauing grace , and the verie beginning or seedes of regeneration doe declare , and after a sort giue title to men , of all the mercifull promises of God , whether they concern this life or the life to come : & are therefore approoued of God , if they be in truth ; and accepted as greater measures of grace . That which our Sauiour Christ saith of the worke of miracles , Math. 17. 20. If ye haue faith as a graine of Musterd-seede , ye shall say vnto this mountaine , remooue hence to yonder place , and it shall remooue , must by the law of equall proportion be applied to sauing faith , repentance , the feare of God , and all other graces ? if they be truly wrought in the heart , though they be but as smal as one little graine of Musterd-seede , they shall be sufficiently effectuall to bring forth good workes , for which they are ordained . The prophet Esay 42. 3. saith , that Christ shall not quench the smoking flaxe , nor breake the bruised reede , Let the comparison be marked : fire in flaxe must be both little and weake in quantity as a sparke or twain , that cannot cause a flame , but only a smoke , specially in a matter so easie to burne . Here then is signified , that the gifts and graces of Gods spirit , that are both for measure & strength as a sparke or twaine of fire , shal not be neglected , but rather accepted and cherished by Christ . When our Sauiour Christ heard the young man make a confession of a practise but of outward and ciuill righteousnesse , he looked vpon him and loued him : Mark . 10. 21. and when he heard the scribe to speake discreetely but one good speech , that to loue god with all the heart is aboue all sacrifices , he said vnto him . That he was not for from the kingdome of heauen . Therefore no doubt , he will loue with a more speciall loue , and accept as the good subiects of his kingdome , those that haue receiued a further mercie of God , to be borne a new of water and the spirit .

LVst or desire is two folde , naturall , & supernaturall . Naturall is that whose beginnings and obiect is in nature , that is , which ariseth of the naturall will of man , and affecteth such things as are thought to be good according to the light of nature . And this kind of desire hath his degrees , yet so as they are all limited within the compasse of nature . Some desire riches , honours , pleasures , some learning & knowledge , because it is the light and perfection of the minde : some go further & seeke after the vertues of iustice , temperance , liberality , &c. and thus many heathen men haue excelled . Some againe desire true happinesse , as Balaam did , who wished to die the death of the righteous : because it is the propertie of nature to seeke the preseruation of it selfe But here nature staies it selfe : for where the mind reueales not , the will affects not . Supernaturall desires , are such as both for their beginning and obiect , are aboue nature . For their beginning is from the holy Ghost ; and the obiect or matter about which they are conuersant , are things diuine and spirituall which concerne the kingdome of heauen : and of this kinde are the desires of which I speake in this place . Againe , that we may not be deceiued in our desires , but may the better discerne than from flittering and fleeting motions , I adde three restraints . First of all , the desire of reconciliation , the desire to beleeue , or the desire to repent &c. must be constant and haue continuance , otherwise it may iustly be suspected . Secondly , it must be earnest & serious , though not alwaies , yet at somtimes , that we may be able to say , with Dauid , My soule desireth after thee , O Lord , as the thirsty land . And , as the hart braieth after the riuers of water , so panteth my soule after thee O God , my soule thirsteth for God , euen the liuing God . Thirdly , it must be in a touched heart ; for when a man is touched in conscience , the heart is cast downe , and ( as much as it can ) it withdrawes it selfe from God . For this cause , if then there be any spirituall motions whereby the heart is lift vp vnto God they are without doubt from the spirit of God . Thus then I auouch , that the desire of reconciliation with God in Christ , is reconciliation it selfe : the desire to beleeue , is faith indeede : & the desire to repent , repentance it selfe . But marke how . A desire to be reconciled , is not reconciliation in nature , ( for the desire is one thing , & reconciliation is another ) but in Gods acceptation : for if we being touched throughly for our sins , do desire to haue them pardoned , and to bee at one with god , God accepts vs as reconciled . Againe , desire to beleeue , it is not faith in nature , but onely in Gods acceptation , God accepting the will for the deede . That this doctrine is the will and word of God , it appeares by these reasons . First of all , God hath annexed a promise of blessednes , & of life euerlasting , to the desire of grace . Mat. 5. Blessed are they which hunger and thirst after righteousnesse , for they shall bee satisfied Ioh. 7. 38. If any man thirst , let him come to mee and drinke . Reuel. 2. 1. I will giue vnto him which is a thirst , of the well of the water of life freely . Now what is this to thirst ? properly it is , when wee are in a drought or drines , and want drinke to refresh vs , & desire it . And therefore by all resemblance , they are saide to thirst after righteousnes , that want it , and would faine haue it : And they thirst after christ that feele themselues out of Christ , and desire , yea long after the blood of Christ , that they might be refreshed with it in their consciences . Here then we see , that the desire of mercy , in the want of mercy , is the obtaining of mercie : and the desire to beleeue , in the want of faith , is faith . Marke then : though as yet thou want firme and liuely grace , yet art thou not altogether voide of grace , if thou canst vnfainedly desire it , thy desire is the seede , conception , or bud of that which thou wantest . Now is the spring-time of the ingrafted word or the immortall seede cast into the furrowes of thy heart : waite but a while , vsing the good meanes to this ende appointed , and thou shalt see the leaues , blossomes , & fruit will shortly follow after . Secondly , the desire of any good thing is accepted of God , as the liuely inuocation of his holy name , Psal. 10. God heareth the desire of the poore . Psal. 145. He will fulfill the desire of him that feareth him . When Moses said nothing , but onely desired in heart the helpe and protection of God at the redde sea , the Lord said vnto him , Why criest thou vnto me ? Exod. 14. 15. And when wee know not to pray as wee ought , Paul saith , that the spirit maketh request by the inward groanes of the heart , Rom. 8. 26. Hence I gather , that when a man in his weaknesse praies with sighes and groanes , for the gift of liuely faith , the want whereof hee findes in himselfe , his very praier on this manner made , is as truly in acceptation with God , as a praier made in liuely faith . And here it is further to be considered , that Paul calls these groanes vnspeakable , and why ? Of most interpreters they are thought to be vnspeakable , by reason of their greatnesse , and this I will not denie : it seemes neuerthelesse that they are so tearmed by reason of their weakenesse , for they are commonly small , weake , and confused in the hearts of Gods children when they are distressed : and the words following seeme to import thus much : for when it had beene said that Gods spirit in vs makes request with grones not to be vttered : some man might happily reply and say , if we cannot discerne and vtter these grones in our selues what are we the better ? Paul addes therfore , that although we know not , yet God a searcher of all things hidden in the heart , knowes the minde and meaning of the spirit . And thus the wordes yet further afoard a comfortable instruction to the children of God , namely , that beeing in distresse , whether in life or death , if by grace we can but sigh or sob vnto God , though it be weake and feeble like the faint pulse in the time of death ; we , or the spirit of God in vs , doe indeede make request vnto God that shall bee heard , yea , ( as the words are ) wee doe more then make request : and though we do not alwaies see what Gods spirit makes vs to sigh after , yet god doeth . To the testimonie of Scripture , I adde the testimonies of godly and learned men , not to prooue the doctrine in hand ; but to shew a consent , and to prooue thus much , that the thing which I auouch , is no priuate phantasie of any man Easily ( saith Ambrose of God ) is he reconciled , Lib. 7. in Luc. c. 66. a a Si impensè rogatur . on Psal. 36. if he be instantly intreated . Augustine saith , Let thy desire be before him , and thy father which seeth in secret shall reward thee openly : for thy desire is thy praier , and if thy desire be continuall , thy praier is continuall . Hee addes further in the same place , that the desire is a continuall voice , and the cry of the heart , and the inward inuocation of God , which may be made without intermission , Againe , To desire the helpe of grace is the beginning of grace . Againe , b b Exposit. Epist. Iohn , tract. 4. cap. ● . The whole life of a good Christian , is an holy will and desire . And that which thou desirest , thou seest not : but by desiring , art ( as it were ) inlarged and made capable , that when it shall come which thou shalt see , thou maist bee filled . Basil saith , Hom. of humilitie . Onely thou must will , and God will come of his owne accord . c c Sup. Cant. Ser. 84. Bernard saith , what , is not desire a voice ? Yea a very strong voice . God heareth the desire of the poore : and a continuall desire , though wee speake nothing , it is a voice continued . d d Tom. 4. pag. 124. Luther saith , Christ is then truely omnipotent , and then truly raignes in vs , when wee are so weake that wee can scarce giue any groane . For Paul saith , that one such groane is a strong crie in the cares of God , filling both heauen & earth . e e Ib. fol. 156 Againe , Very fewe know , how weake and small faith and hope is , vnder the crosse , and in temptation . For it appeares , then to bee as smoking flaxe , which a good blast of winde would praesently put out : but such as beleeue in these combates , and terrours against hope , vnder hope , that is , opposing themselues by faith in the promise of Christ , against the feeling of sinne , and the wrath of God , doe finde afterward that this litle sparke of faith ( as it appeares to reason , which hardly perceiueth it ) is peraduenture as the whole element of fire which filleth all heauen and swalloweth vp all terrours and sinnes . f f Lib. fol. 300 Againe , the more wee finde our vnworthinesse , and the lesse wee finde the promises to belong vnto vs , the more must wee desire them , beeing assured that this desire doth greatly please God , who desireth and willeth that his grace should bee earnestly desired . This doeth faith , which iudgeth it a pretious thing , and therefore greatly hungreth and thirsteth after it , and so obtaines it . For God is delighted to fill the hungrie with good things , & to send the rich emptie away . g g Resp. ad Acta Colloq. Monpel . Theodore Beza saith , If thou finde not thine heart inwardly touched , pray that it may bee touched : for then must thou know that this desire is a pledge of the fathers will to thee , h h Locor . com . par. 1. Kennitius saith : When I haue a good desire , though it do scarcely shew it selfe in some little and slender sigh , I must be assured that the spirit of God is present : and worketh his good worke . i i Catechis . Vrsinus saith , Faith in the most holy men in this life is imperfect and weake . Yet neuerthelesse , whosoeuer fecles in his heart an earnest desire , and a striuing against his naturall doubtings , both can and must assure himselfe that he is indued with true faith . Againe , Wicked men doe not desire the grace of the holy spirit , whereby they may resist sinne . And therefore they are iustly depriued of it : for hee that earnestly desireth the holy Ghost hath it alreadie : because this desire of the spirit cannot be but from the spirit : as it is saide , Blessed are they that hunger and thirst after righteousnesse , for they shall bee satisfied . l l Epistle to Carelesse . Bradford saith , Thy sins are vndoubtedly pardoned , &c. for God hath giuen thee a penitent and beleeuing heart : that is , an heart which desireth to repent and beleeue : for such an one is taken of him ( he accepting the will for thee deede ) for a penitent and beleeuing heart indeede . m m Booke of the markes of Gods children . Taffine saith , Our faith may be so small and weake as it doth not yet bring forth fruits , that may bee liuely felt of vs , but if they which feele themselues in such estate , desire to haue these feelings [ namely , of Gods fauour and loue ] if they aske them at Gods hands by praier : this desire and praier are testimonies that the spirit of God is in them , and that they haue faith alreadie : for , is such a desire , a fruit of the flesh , or of the spirit ? it is of the holy spirit , who bringeth it forth onely in such as hee dwells in , &c. Then these holy desires and praiers being the motions of the holy Ghost in vs , are testimonies of our faith , although they seeme to vs small and weake . As the woman that feeleth the moouing of a childe in her body , though very weake , assureth her selfe that shee hath conceiued , and that shee goeth with a liue child , so if wee haue these motions , these holy affections , and desires beforementioned , let vs not doubt but that wee haue the holy Ghost ( who is the author of them ) dwelling in vs , and consequently that we haue also faith . Again he saith , 1. If thou hast begun to hate and she sinne , 2. If thou feelest that thou art displeased at thine infirmities , and corruptions : 3. If hauing offended God thou feelest a griefe , and a sorrow for it : 4. If thou desire to abstaine : 5. If thou auoidest the occasion : 6. If thou trauailest to doe thy endeauour : 7. If thou praiest to God to giue thee grace : all these holy affections , proceeding from none other then from the spirit of God , ought to be so many pledges , and testimonies that he is in thee . ( n ) Masterknockes saith , Albeit your paines sometimes be so horrible that you finde no release nor comfort , neither in spirit nor bodie , yet if they heart can onely sob vnto God , despaire not , you shall obtaine your hearts desire . And destitute you are not of faith : for at such a time as the flesh , naturall reason , the law of God , the present torment , the diuell at one doe crie , God is angrie , and therefore there is neither helpe nor remedie to be hoped for at his hands : at such time , Isay , to sob vnto God , is the demonstration of the secret seede of God , which is hidden in Gods elect children : and that onely sob is vnto God a more acceptable sacrifice , then without this crosse , to giue our bodies to be burnt euen for the truthes sake . More testimonies might be alleadged , but these shall suffice .

Against this point of dotrine it may be alleadged , that if desire to beleeue in our weakenesse be faith indeede ; then some are iustified and may be saued wanting a liuely apprehension and full perswasion of Gods mercie in Christ . Ans. Iustifying faith in regard of his nature is alwaies one and the same , and the essentiall propertie thereof , is , to apprehend Christ with his benefites , and to assure the very conscience thereof . And therefore without some apprehension and assurance , there can bee no iustification or Saluation in them that for age are able to beleeue . Yet there bee certaine degrees and measures of true faith . There is a strong faith , which causeth a full apprehension and perswasion of Gods mercie in Christ . This measure of faith the Lord vouchsafed Abraham , Dauid , Paul , the Prophets , Apostles , and Martyrs of God . It were a blessed thing if all beleeuers might attaine to this height of liuely faith , to say with Paul , I am perswaded , that neither life , nor death , nor any thing else , shal bee able to separate vs from the loue of God in Christ : but all cannot ; therfore there is another degree of faith lower then the former , and yet true faith , called a litle or weake faith , and it also hath a power to apprehend and applie the promise of saluation , but as yet by reason of weaknes , it is infolded ( as it were ) and wrapt vp in the heart , as the leafe and blossome in the bud . For such persons as haue this weake faith , can say indeede , that they beleeue their sinnes to be pardonable , and that seriously in their hearts they desire to haue them pardoned : but as yet they can not say , that they are without all doubt pordoned . And yet the mercie of God is not wanting vnto them . For in that they doe , and can desire , and indeauour to apprehend , they doe indeed apprehend ; God accepting the desire to doe the thing , for the thing done , This which I say will the better appeare , if the groundes thereof be considered . Faith doth not iustifie in respect of it selfe , because it is an action or vertue : or because it is strong , liuely , and perfect : but in respect of the obiect thereof , namely Christ crucified , whom faith apprehendeth as he is set forth vnto vs in the word and Sacraments . It is Christ that is the author , and matter of our iustice , and it is he that applieth the same vnto vs : as for faith in vs , it is but an Instrument to apprehend & receiue that which Christ for his part offereth and giueth . Therefore , if faith erre not in his proper obiect , but follow the promise of God , though it doe but weakely apprehend , or at the least , cause a man onely to Endeauour and Desire to apprehend , it is true faith , and iustifieth . Though our apprehension be necessarie , yet our saluation stands rather in this , that God apprehends vs for his owne , then that we apprehend him for ours . Phi. 3. v. 12. And rather in this , that we are knowne of him , then that we know him . Gal. 4. 9.

VNderstand this conclusion as the former , namely that griefe of the hart for the want of any grace necessarie to saluation , is as much with god as the grace it selfe . When beeing in distresse , we cannot pray as we ought God accepts the very groanes , sobs , and sighes of the perplexed heart , as the praier it selfe . Rom. 8. 26. When we are grieued , because we cannot be grieued for our sinnes , it is a degree & measure of godly sorrow before God . Com. 4. l. 1. ad Simpli . in fine . Augustine saith well : Sometimes our praier is lukewarme , or rather cold and almost no praier : nay sometime it is altogether no praier at all , and yet we cannot with griefe perceiue this in our selues : for if we can but grieue because we cannot pray , we now pray indeede . Hierom saith , Lib. 1. contra . Pelagianos . Then we are iust when we doe acknowledge our selues to be sinners : Againe , this is the true wisedome of man , to know himselfe to be imperfect : And ( that I may so speake ) the perfection of all iust men in the flesh is imperfect : Augustine again saith That the vertue which is nowe in a iust man is thus farre forth perfect , that vnto the perfection thereof , there belongs a true acknowledgement and an humble confession of the imperfection thereof . A broken and contrite heart after an offence , is as much with God , as if there had bin no offence at al. And therefore so soone as Dauid after his grieuous fall , in heauinesse of heart confessed his sinne , saying in effect but thus much : I haue sinned , the Prophet in the name of the Lord pronounceth the pardon of his sinne in heauen , and that presently .

THe wickednesse of mans nature , and the depth of hypocrisie is such , that a man may & can easily transforme himselfe into the counterfeit and resemblance of any grace of God . Therefore I put downe in this last conclusion a certaine note , whereby the gifts of God may be discerned , namely , that they grow vp and increase as the graine of Musterd-seede to a great tree , and beare fruit answerably . The grace in the heart is like the graine of Musterd-seede in two things . First it is small to see to at the beginning : secondly , after it is cast into the ground of the heart , it increaseth speedily , and spreads it selfe . Therefore , if a man at the first haue but some litle feeling of his wants , some weake and faint desire , some small obedience , he must not let this sparke of grace goe out , but these motions of the spirit must be increased by the vse of the word , Sacraments , and praier : and they must daily bee stirred vp by meditating , endeauouring , striuing , asking , seeking , knocking . The master deliuering his talents to his seruants , saith vnto them : Occupie till I come , and not hide in the earth , Matth. 25. 26 , Paul vseth an excellent speech to Timothie : I exhort thee to stirre vp the gift of God which is in thee , namely , as fire is stirred vp by often blowing , and putting to of wood . 2. Tim. 1. 6. As for such motions of the heart that last for a weeke , or a moneth , and after vanish away , they are not to bee regarded : & the Lord by the Prophet Ose complaineth of them , saying , O Ephraim , thy righteousnes is like the morning dewe , chap. 6.

Therefore considering , grace vnlesse it be confirmed and exercised , is indeede no grace ; I will heere adde certaine rules of direction , that wee may the more easily put in practise the spirituall exercises of inuocation , faith , and repentance : and thereby also quicken and reuiue the seeds and beginnings of grace .

1. In what place soeuer thou art , whether alone or abroad , by day or by night , and whatsoeuer thou art doing , set thy selfe in the presence of God : let this perswasion alwaies take place in thy hart that thou are before the liuing God : and do thy endeauour , that this perswasion may smite thy heart with awe and reuerence , and make thee afraid to sin . This councell the Lord gaue Abraham . Gen. 17. 1. Walke before me and be vpright . This thing also was practised by Enoch , who for this cause is said to walke with God .

2. Esteeme of euery present day as of the day of thy death : and therefore liue as though thou were dying ; and doe those good duties euery day , that thou wouldest doe if thou were dying . This is Christian watchfulnesse ; and remember it .

3. Make catalogues and bills of thine owne sinnes , specially of those sinnes that haue most dishonoured God , and wounded thine owne conscience : set them before thee often , specially then , when thou hast any particular occasion of renewing thy repentance , that thy heart by this dolefull sight may bee further humbled . This was Dauids practise when hee considered his waies , and turned his feet to Gods commandements , Psal. 119. 57. And when he confessed the sinnes of his youth . Psal. 25 , This was Iobs practise , when he said he was not able to answer one of a thousand of his sinnes vnto God . Iob. 9. 1.

4. When thou first openest thine eyes in a morning , pray to God , and giue him thankes heartily : God then shall haue his honour , and thy heart shall be the better for it the whole day following . For we see in experience , that vessels keepe long the taste of that liquor wherwith they are first seasoned . And when thou liest downe , let that be the last also : for thou knowest not , whether fallen a sleepe , thou shalt euer rise againe aliue . Good therefore it is , that thou shouldest giue vp thy selfe into the hands of God , whilst thou art waking .

5. Labour to see and feele thy spirituall pouerty , that is , to see the want of grace in thy selfe , specially those inward corruptions , of vnbeliefe , pride , selfe-loue , &c. Labour to be displeased with thy self : and labour to feele , that by reason of them , thou standest in neede of euery drop of the blood of Christ to heale and clense thee from those wants : and let this practise take such place with thee , that if thou be demaunded , what in thine estimation is the vilest of the creatures vpon earth ? thine heart and conscience may answer with a loud voice , I , euen I , by reason of mine owne sinnes : and againe , if thou be demaunded , what is the best thing in the world for thee ? thy heart and conscience may answer againe with a strong and loud crie , One drop of the blood of Christ to wash away my sinnes .