to others make thee wary yea thus whatsoever things were written aforetime will prove good instructions unto thee III. Rules to bee observed after the reading of the Word 1 Seriously meditate of what thou hast read that so thou mayest the better remember and understand the same 2 Labour to work something of that thou hast read upon thine heart and give not over till thou findest the affections of thy soul warmed thereby To quicken you up to a frequent reading of the Scriptures consider these two Motives 1 The first may be taken from those treasures that are contained therein such treasures as men never heard of The subject matter of the Word are such mysteries as were hidden in God and by his Spirit revealed unto men All the abstruse learning and mysteries of other books and writings are but straw and stubble yea dross and dung in comparison of the precious pearls in this 2 Another Motive may bee taken from the many sweet and precious promises which are scattered up and down in the Word For as there is not a condition into which a Childe of God can fall but there is a Direction and Rule in the Word in some measure suitable thereunto so there is not an affliction into which a childe of God can fall but there is a promise in the Word in some measure suitable thereunto CHAP. V. Of Christian Watchfulness over our Thoughts DO not think that having saluted God by prayer and reading his Word in the morning thou mayest take thy leave of him all the day after But second thy prayeâ—s and reading with Christian Watchfulness which is a duty incumbent upon all being much pressed upon us in Scripture For the profitable handling whereof I shall shew you 1 The Nature of Christian Watchfulness 2 The Extent thereof or the particulars wherein we are to manifest the same I. For the Nature of Christian Watchfulness It is an heedful Observation of our selves in all things and a diligent circumspection over all our waies courses and actions that wee may not displease God in any thing but rather please him in all things II. For the Extent of this duty The Apostle sets it down in general Terms Watch thou in all things which I shall branch into several particulars 1 Over thy Thoughts Words and Actions 2 Against Sin in general and the several kinds thereof 1 Thou must be watchful over thy Thoughts that vain Thoughts may not lodge in thine heart For the profitable pressing of this I shall 1 Give you some Motives to quicken you up thereunto 2 Some Directions and helps thereunto I. For Motives first consider that vain and evil thoughts though they break not forth into acts yet are they actual sins for thoughts though they are inward yet are they the acts of the soul and in that they are evil they are sinful 2 Evil thoughts are not onely sinful in themselves but they are likewise the cause of all sins the plotters of all treasons against God the Panders of all other lusts so much the Apostle Iames expresseth When lust hath conceived it bringeth forth sin lustful thoughts being conceived in the heart they soon bring forth sin breaking forth into acts of filthiness and uncleanness 3 Consider that by our thoughts especially will the Lord judge us at the last day When hee will make manifest the counsel of the heart as the Apostle expresseth it And Rom. 2. 16. God hath appointed a day wherein he will judge the secrets of men by Iesus Christ. Then the swarms of our vain and evil thoughts shall be discovered and laid open to our eternal shame before God Angels and men without true and unfeigned repentance 4 Evil and vain thoughts without true and unfeigned repentance will sink our souls to Hell such of you therefore as make no conscience of your thoughts but delight your selves in vain and wicked thoughts in lustful and unclean thoughts and that impenitently how can you escape the vengeance of hell I deny not but the best men through the remainder of corruption in them are subject to vain and wicked thoughts but these are their grief and their burden against which they strive and for which they earnestly begge pardon and therefore shall not bee said to their condemnation The helps and directions are these 1 Consider That the Lord doth as strictly observe all inward sinful thoughts as he doth the outward acts of sin Hee is Omniscient and knoweth all things yea he is the trier and searcher of our hearts and so is privy to every vain and wicked to every wanton and lustful thought in our hearts So that howsoever men discern not our thoughts yet God doth 2 Make not too much of those vain and wicked thoughts which doe either arise from thine own corrupt heart or are cast in by Satan I mean thou must not revolve them in thy mind by musing and meditating on them with any delight for if so thou art in danger to be ensnared by them 3 With detestation speedily reject and cast all vain and wicked thoughts out of thine heart As in thy judgement thou canst not but condemn them as base and wicked so in thy affections abhor and defest them yea reject and cast them away as abominable 4 So soon as any vain or wicked thoughts begin to arise in thine heart fix thy meditation upon good thoughts and upon such especially as are contrary thereunto Thus when vain thoughts begin to arise in thine heart strive to put them out by fixing thy meditation upon some serious matter when earthly worldly thoughts begin to arise in thine heart fix thy meditation upon some spiritual and heavenly thoughts when any lustful and impure thoughts begin to arise in thine heart fix thy meditation upon some holy and good thoughts think of the excellency and necessitie of holiness without which no man shall see the Lord. 5 Humble thy self for all thy sinful and vain thoughts of what sort or kind soever For know assuredly that unless thou humble thy self for thy sinful and vain thoughts thou shalt bee called to an account for them at the Day of Judgement when the Lord will bring to light the hidden things of darkness and will make manifest the counsels of the heart 6 And that which sanctifies all other means is earnest and hearty prayer unto God that he would be pleased as to suppress and keep down all vain wicked wanton thoughts from rising in thy heart so that he would rebuke Satan and restrain his malice that he may not cast his hellish thoughts into thine heart or at least that he would enable thee to quench them at their first entrance This course did the Apostle Pauâ— take in the like case as we read in 2 Cor. 12. 7 8. CHAP. VI. Of watchfulness over our Words AS thou must be watchful over thy Thoughts so likewise over thy Words according to the counsel of the Prophet David Keep
safely give it entertainment and continue in it without true and unfeigned repentance and that for these reasons 1 By the least Sin the Law of God is transgressed his Justice violated and his Wrâ—th provoked and therefore farre be it from us to account that Sin little which is committed against a God of infinite Majesty whereupon saith Saint Augustine Doe not consider the smalness of thy sins but the greatness of God who is displeased and provoked by them 2 Little Sins are apt to make way for greater as a little Boy let in at the window will open the door that the stoutest Thief may enter in and rob and spoyl the house so little Sins being once admitted will in time set wide open the door of our hearts that the greatest and grossest may enter in and so rob and spoyl us of all grace and goodness and therefore despise not the smallest Sin for even that is a step to a greater for who sees not by daily experience that unclean thoughts and filâ—hy words draw many on to unclean actions yea as Iustin reports of Niâ—us his Victories how every Victory was a means of another conquest So every small Sin is a means and way to a greater And this must needs be so Because God in his Judgement doth usually punish Sin with Sin I mean God doth many times punish some mens lesser Sins by leaving them so to themselves and to the corruptions of their own wicked hearts that they break forth into the acting and committing of grosser Sins The best means therefore foâ— a man to keep himself from great and hainous Sins is to be watchful against smaller Sins and to make conscience of them for though at the present thou abhorrest the very thought of Murther and such like hainous Sin yet if thou givest way to uncleaneness or livest impenitently in any other Sin the Lord in his Justice may leave thee so to thy self as that thou shalt break forth into actual Murther for the covering of thine uncleanness Thus it fell out with David who questionless abhorred the thought of Murther yet having committed uncleanness with bathsheba soon after murthered Uriah though an innocent man and one of his Worthies for the covering of his Adultery And how many Women in these our days who abominated the very thought of Murther yet have most cruelly slaughâ—eâ—ed their tender Infants for the concealing and covering of their unleanness As therefore thou wouldst avoyd Murther or such like hainous Sins be watchful against and careful to avoyd lesser Sins lest they make way for the other 3 The least Sin cannot be expiated nor pardoned without the precious blood of the Son of God That expression of the Apostle is observable Christ was delivered to death for our offences the word in the Greek translated Offences signifieth properly our slips implying that our smallest Sins could not be expiated without the bloody death of Iesus Christ. Oh let not us overlightly account of that for which Christ paid so dear a price as his own most precious blood CHAP. IX Of our behaviour at Meals AS thou must be watchful against all kind of Sin so likewise over the things which in their own nature are lawful for it is in the use of things lawful wherewith the Devil doth most prevail at least with those who are not grosly wicked and prophane I shall shew thee some instances of things lawful over which thou oughtest to be watchful viz. Eating and Drinking Recreation thy Calling c. Considering our Adversary the Devil layeth in every place baits and sâ—ares to entrap us so especially at our Tables therefore it concerns us in a special manner to bee watchful over our selves at our Meals For your better help therein take these Directions I. Forget not to pray unto God for a blessing on the creatures whereof thou art to partake for as the Apostle speaketh Every Creature of God is good being sanctified by the Word of God and Prayer It was the usuall practice of our Saviour to lift up his eyes to Heaven and crave a blessing upon the Creatures before hee did partake thereof and this hath been the usual practice of the Saints and people of God before and since Christs time Having therefore such worthy Patterns and Presidents follow them not daring to partake of any of Gods good Creatures till thou hast lifted up thine heart to God and craved his blessing upon them for otherwise how justly mightest thou expect from God a curse rather than a blessing II. Eat as in the presence of God God is ever present with us wheresoever we are as in our Beds so at our Boards eying and observing all our actions like a well drawn Picture that eyeth each one in the room so God eyeth each one in the worâ—d as if his eye were upon him alone It will be therefoâ—e thy wisdom wheresoever thou art to carry thy self as in the sight and presence of God more particularly at thy Meals when thou art most apt to forget God and to give out thy self to the Creature and to the satisfying of thy carnal lust and appetite III. Season and sanctifie thy Meals with spiritual communication and holy at least useful discourses that thy â—oul as well as thy body may be fed and nourished And in regard of your great backwardness unto and barrenness in spiritual discourses that you cannot suddenly find out any fit matter for it it will be a point of spiritual wisdome in you before-hand to think of some seasonable savoury Heads whereon to discourse at Meals which may tend to the good and edification of others and resolve to embrace every opportunity that is by any offered to you for good discourse Yet I deny not but you may lawfully at Meals discourse as of Newes so of Civil matters or of your own affairs and the like especially â—hen you perceive that your company is unfit or unwilling to fall upon any spiritual discourse yet you shall doe well 〈◊〉 season your Civil and Moral discourses with some spiritual and savoury expressions IV. Fail not to give thanks after meals for that comfortable refreshment you have found from the creature As yee ought to begin your Meals with Prayer unto God for his blessing so yee ought to end them with praises and thanksgivings unto God which the Lord gave in special command unto his people saying When thou hast eaten and art full then thou shalt bless the Lord thy God and saith the Prophet Ioel to Gods People Yee shall eat and be satisfied and praise the name of the Lord your God yea we read that the Heathenish Idolaters at their feasts were accustomed to praise their false gods for it is said They drank Wine and praised the gods of gold and of silver and of brass of iron of wood and of stones Is it not then a wonderful shame for Christians after their Meals not to praise the
presence of our Lord Iesus Christ at his coming Accept it therefore and testifie your acceptance by reading of it and much more by a conscionable performance of the Directions contained in it I think they will carry their own evidence with them that they are all agreeable to the Word of God For I have not made it my business to mint new Notions but to press upon you old Truths and known duties I have drawm them up in a plain and familiar stile and Method studying rather to be profitable than accurate They are of daily use to an holy life therefore I hope you will daily peruse them They are of general use to all sorts of Christians at all times in their several places Callings conditions and relations and therefore I hope you will give the more diligent heed to them Such whose Callings and Businesses will scarce afford them leisure on the week-daies to look into such Treatises as this I do earnestly intreat them that at least on the Lord-daies after the performance of the publick duties of Piety in the Congregation and of private in their Families they would spend some time in reading a part of this book with their Family And the Lord make it abundantly useful and profitable unto you Yea the God of peace that brought again from the dead our Lord Iesus that great Shepherd of the Sheep through the blood of the everlasting Covenant make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen Sepulchres London Decemb. 20. 1660. Your Affectionate though most unworthy Minister THO. GOUGE A TABLE of the particular Points contained in this TREATISE CHap. 1. Sheweth how to begin the day with God Chap. 2. Of Secret Prayer in the morning Chap. 3 Of Ejaculatory Prayers 4 Of reading the Scriptures in private 5 Of Christian watchfulnesse over our Thoughts 6 Of watchfulnesse over our Words 7 Of watchfulnesse over our Actions 8 Of watchfulnesse against Sin 9 Of our behaviour at Meals 10 Of Sports and Recreations directions concerning the same 11 Of the duties of our Callings 12 Of our behaviour in secret and directions concerning Divine Meditation 13 Of our behaviour both in good and bad company 14 Directions to the rich how to Improve their wealth to the glory of God and the good of their own souls 15 Directions to the poor shewing how to carry themselves Christian like in their low and mean estate 16 Of Christian-like carriage under reproaches 17 Of our carriage under crosses and afflictions 18 Of Dying well 19 Directions to such as visit the sick 20 Directions how to cloze the day with God 21 Of the Morality of the Sabbath with directions how to sanctify the same 23 Of the Sacrament of the Lords Supper with directions for the worthy receiving thereof 23 Of the Common mutual Duties betwixt Husband and Wife 24 Of Husbands Duties to their Wives 25 Of the Duties of Wives to their Husbands 26 Of the Duties of Parents to their children 27 Of the Duties of Children to their Parents 28 Of the Duties of Masters to their servants 29 Of the Duties of Servants to their Masters 30 Of resting upon Iesus Christ alone for life and salvation Christian Directions shewing how to walk with God all the day long CHAP. I. How to begin the day with God I. AT thy first awaking in the morning consecrate unto God the freshest of thy thoughts by lifting up thine heart to him in praises and thanksgivings for that comfortable rest and refreshment hee hath vouchsafed unto thee the night past For had not the Lord been the more gracious unto thee thou mightest have slept the sleep of death yea thou mightest have awaked with hell flames about thine eaâ—s what cause therefore hast thou to blesse God as for the mercies of the night so for the renewing of his mercies with the day And then heartily beg of God his direction assistance and blessing upon thy lawfull pains and endeavours that day II. Having thus consecrated thy first awaking unto God by blessing him for the mercies of the night and for adding another day to thy life then steep thy thoughts in a serious meditation of God and of some or other of his glorious Attributes as 1 Of the infinite Purity of God who is of purer eyes than to behold iniquity i. e. with the least approbation but hates all sin with a perfect hatred as being contrary to his nature A serious consideration whereof would through Gods blessing prove very effectual for the suppressing of those impure thoughts which are apt to arise from thy corrupt heart 2 Of the almighty Power of God whereby he is able to strengthen thee in all thy weaknesses to support thee under all thy trials and temptations to supply all thy wants to deliver thee out of all thy dangers to carry thee through all thy undertakings In which respect the Apostle calleth Gods Power a mighty Power and an exceeding-greatnesse of Power Ephes. 1. 19. A serious consideration whereof cannot but stir thee up as to flie unto God by Prayer in all thy wants straights and dangers so to cast thy self upon him and his mighty Power to rest and rely upon him for seasonable help succour and deliverance who never faileth those who put their trust in him 3 Of the Omnipresence of God of his continual presence about thee and with thee wheresoever thou art and whatsoever thou doest For hee is about thy bed and thy path and taketh notice of all thy actions and when no man seeth thee yet hee seeth thee before whose Tribunal thou must one day stand to give an account of all thy actions Surely it would be a special preservative against sin and a singular means to make thee watchful over all thy waies and actions if thou didst seriously consider Gods All-seeing presence about thee 4 Of the Omnisciency of God his knowing of all things even the secret thoughts of thine heart and the inward intenâ—ions of thy mind before whom all things are naked and unbowelled as the Apostle speaketh Not an ambitions worldly lustful thought in thine heart but God is privy to it And as the wise man speaketh Hee will bring every secret thing into judgement This if it were seriously considered how would it make thee watchful over thy very heart and careful to suppress all wicked lustful thoughts at their first rising and to keep thee upright and sincere in what thou doest especially in the duties of Gods worship and service as knowing there is no dissembling before God III. Call to minde what sin it is whereunto thou findest thy self most propense and with which thou art oftenest and easiliest overcome as having least power to resist it And every morning furnish thy self with the strongest Arguments thou canst against it and then bring up thine heart to a firm
applying of the mind to some spiritual or heavenly subject discoursing thereof with thy self to the end thine heart may bee warmed thine affections quickened and thy resolutions heightned to a greater love of God hatred of sin c. Come we now to the Rules and Directions for the right manner of performing the same To this end I shall treat 1 Of the Time when this duty is to be performed 2 Of the Place where Of the Manner of setting about it and performing it 1 Touching the Time when this duty is to be performed and how often it is hard to give any set or certain Rule For difference must bee made between such as are rich and wealthy who have much spare â—ime and poor men who live by their daily labour and have â—ittle time to spare from the same for the performance of holy and religious duties Now such as have time and leisure and are at their own dispose ought to bee frequent in the exercise of this duty How frequent such should be I will not undertake to determine because mens several occasions may vary it But in general that it be frequent the Scripture requireth And truly the more frequently it is performed the more easie and delightful will it be unto thee Questionless every one whether hee be rich or poor Master or Servant ought to make conscience of performing this duty on the Lords day which being appropriated to spiritual duties doth especially challenge this which is so eminently spiritual For the choice of other daies and set times therein it must be left to Christian prudence which will teach thee what time thou canst best spare from thine ordinary imployments and when thou art best disposed and fitted for the performance of the same II. The next thing to bee considered is the Place for this duty ought to be private in some private retired place where thou mayst be free from company and whatsoever may distract thee For when thou art most retired from the world then art thou most fit to have communion with God Therefore Isaac when hee would meditate and by Meditation converse with God walked alone into the fields And David meditated upon his bed as himself tells us III. For the Manner of setting upon this duty I. Having with-drawn thy self from worldly company thou must for the time wholly lay aside all worldly thoughts for otherwise it may and will fall out that when thou art separated from the company and society of men thou mayest be in a croud of worldly businesses through thy worldly and wandring thoughts II. In the entrance upon this duty lift up thine heart in some short prayer unto God for his direction assistance and blessing thereon III. Having thus prepared thy self in some measure then pitch upon the subject matter whereupon thou intendest to meditate such as may be fit for thy souls nourishment Herein observe these Directions 1 Let the subject matter of thy Meditation bee wholly spiritual and divine Thus any part of the Scripture is a fit subject for thy Meditation as also God or any of his Attributes as 〈◊〉 Omnipotency Eternity Immutability Omâ—ipresence Omnisciency 〈◊〉 Wisdome Mercy Iustice Love Faithfulness and other excellencies of God As also the blessed and happy estate wherein our first Parents were created by God and that miserable estate whereinto they implunged themselves and all their posterity by their disobedience against God in eating the forbidden fruit and the state of Redemption by Jesus Christ and the transcendent love of Christ in undergoing a bitter cursed death for us 2 Let the particular subject thou pitchest upon for thy Meditation be suitable to thy present state and condition and to that end in setting upon this duty it will be thy wisdome to observe the frame and temper of thy heart If thou findest thine heart sad and heavy then fix thy Meditation upon thy sins that so thou mayest turn thy sorrow and sadness for outward things into a sorrow for thy sins But if thou findest thine heart lightsome and chearful then fix thy Meditations on the incomprehensible love of God or on the freeness of his grace or on the bounty of God especially towards thy self 3 Having pitched thy thoughts upon some particular subject suitable to the present frame and temper of thine heart continue thy thoughts upon it till thou hast found thy heart warmed and thine affections quickened therewith which indeed is the main and principal end of this exercise 4 Having spoken of preparation to the work come wee now to the work it self which consists of three particular heads 1 The first I may call Cogitation whereby I mean a discoursing of the understanding about the subject matter pitched upon a calling to minde of several truths that belong thereunto As if the subject of thy Meditation be Death then call to mind and seriously think as of the certainty of Death so also of the uncertainty thereof both in regard of the Place where the Manner how and the Time when And then to argue the necessity of a continual expectation ofâ— and preparation for Death 2 The second is Application to make some close application to thy self of those truths thou hast called to mind for the warming of thine heart and quickning of thine affections 3 The third and last particular is Resolution a resolved purpose of heart to do this or that or to leave this or that As if the subject of thy Meditation hath been Death and finding thine heart thorowly affectâ—â— with the apprehension thereof especially of the uncertainâ— of the time of thy death resolve thereupon to be the more careful in imbracing every opportunity of doing good thinking it may be the last that will be afforded unto thee as also to live in a continual expectation of and preparation for death by a daily renewing thy peace with God Having thus given some Rules and Directions for the better helping thee in this heavenly exercise of Divine Meditation III. I shall now give thee an Example and Pattern thereof according to the former Rules and Directions for the better clearing it to thee Suppose the subject thou propoundest for thy Meditation be Sin then having lifted up thine heart unto God in prayer for his Direction and Assistance First Fall upon the duty of Cogitation calling to minde some plain truths which apperâ—ain thereunto As I. Think of the nature of sin How it is a transgression of the Law of God II. Of the kinds of sin viz. Original and Actual 1 Let out thine heart in a serious Meditation of that corruption of nature which thou and every man brought with him into the world and how it is not onely a sin but an heinous sin comprehending in it the seeds of all sins even of the most abominable that can be imagined 2 Let out thine heart in a serious Meditation of thine actual sins and of the several kinds of them viz. Evil Thoughts evil Words and evil Actions III.
that trespass against us which latter clause is added partly to stir us up readily to forgive those who have wronged us and partly to strengthen our faith in the assurance of the forgiveness of our sins committed against God from our readiness to forgive those who have wronged us in that our forgiving of our Brother is a fruit proceeding from Gods forgiving of us V. Labour to clear up thine Evidences for Heaven that thou maist upon good ground be able to say with the Apostle Paul I know that when the earthly house of this tabernacle is dissolved I shall have a building with God an house not made with hands eternal in the Heavens The Scripture layeth down sundry clear evidences of a true right and title unto Heaven which who so finds in himself may rest assured of a blessed life after this I shall instance only in one which indeed is the principal of all and a very comprehensive one viz. Faith in Iesus Christ which we find often set down in Scripture as a sure evidence for Heaven for saith our Saviour God so loved the world that he gave his only begotton Son that whosoever beleeveth in him should not perish but have everlasting life and saith Iohn Baptist He that beleeveth on the Son hath everlasting life i. e. he is as sure of it as if he were in actual possession of it Q. How may I know whether I have a true sâ—ving faith A. Most Divines doe hold forth the fruiâ—s and effects of faith as the only signs thereof and means whereby men should try and examine their faith but the truth is the fruits of a saving faith in many Christians are often times so weak that if they should examine their faith only by them they would bee apt to question the truth thereof yea to conclude against themselves that they have no true faith at all therefore I shall briefly shew thee the Antecedents of Faith by declaring the ordinary method oâ— Gods Spirit in working true faith in the soul which is this 1 God by his Spirit in the Ministery of the Word doth awaken a mans Conscience and maketh him to see and discern as his manifold sins and transgressions so his misery by them in regard of the dreadful punishments due unto him for the same This method the Lord observed in those three thousand Converts mentioned Acts. 2. 37. Examine therefore whether thou hast by the Ministery or the Word been convinced of thy Sins and of thy miserable condition thereby how thou art liable to the Wrath of God to all Judgements and Plagues here and to Eternal Death and Condemnation hereafter for till thou beest convinced of thy sins and misery thou canst see no need nor want of Jesus Christ. Hence the Law is said to be our School-master to bring us to Christ because it doth discover as our sins and our misery by reason of them so our need of Christ. 2 The next Work of Gods Spirit is to make the soul sensible of its wretched miserable condition affecting it with some measure of grief and sorrow for the same This method likewise the Lord observed in those three thousand Converts mentioned Acts 2. 37. where it is said When they heard this i. e. when they were convinced of that horrible Sin of theirs in Crucifying the Lord of life they were pricked in their hearts viz. with the sence and apprehension of their wretched miserable condition Examine therefore whether thou hast been truly sensible of thy wretched miserable condition and whether the sence thereof hath affected thee with true grief and sorrow for the same Though all men are noâ— alike afflicted with a sence of their wretched miserable condition but some much more deeply than others yet few pass through the pangs of their New Birth without some throws some grief and sorrow for their sins neither can I conceive how any should cloze with Jesus Christ as their Saviour till they have been so sensible of their sins as that they are sensible of their need of a Saviour 3 Another Work of the Spirit is to convince the Soul of its own unrighteousness that so it may the more willingly seek out after the righteousness of Christ to be cloathed therewith for so long as a man is conceited of any righteousness of his own he will never be beholding unto Jesus Christ for life and for salvation for as our Saviour saith The whole need not a Physician they need neither Physick nor Physician and therefore care for neither In like manner such as are strongly possessed with a good conceit of their own estate and condition of their own righteousness see no need they have of Christ and his Righteousness and so regard him not Examine thy self therefore whether thou hast ever been truly and thorowly convinced of thine own unrighteousness whether thou hast discerned the Sins of thy holy services whether thou hast cried out with the Church All my righteousness is as filthy raggs c. 4 The next Work of the Spirit is to convince the soul of the perfection of Christs Righteousness and of the All-sufficiency of his Sacrifice that his righteousness is a most perfect and exact righteousness that his sacrifice upon the Cross was a full satisfaction to Gods Justice for the sins of all the Elect it being the sacrifice of the Son of God even of him that was God as well as Man which indeed added an infinite value to all which Christ did and suffered for mans Redemption in which respect the redemption wrought by Christ is called plenteous redemption enough and enough for all the sins of his people how many or how hainous soever they were Now examine whether thou hast found this work of the Spirit upon thy soul so that thou art convinced thorowly as of thine own unrighteousness so of the perfection of Christs righteousness and of the all-sufficiency of his Sacrifice which far exceedeth the merits of thy sins 5 The next Work of the Spirit is to convince the soul of Christs willingness to receive all poor Sinners sensible of their sins who will come unto him and cast themselves and the burden of their sins upon him by affecting them with a serious apprehension of the manifold gracious invitations of Christ unto poor Sinners as that in Isaiah Hâ— every one that thirsteth come yee to the waters he that hath no money i. e. no goodness nor righteousness of his own let him come and that fore-mentioned place Mat. 11. 28. Come unto me all yee that labour and are heavie laden and I will give you rest Examine thy self therefore whether thou hast been thorowly convinced of Christs willingness to receive all poor Sinners that will come unto him and cast the burden of their sins upon him 6 The next Work of the Spirit is to stirre up in the soul some earnest longing desire after Jesus Christ so that the soul cries out Oh that Christ were mine oh that upon
and life of him that hath it By this then try and examine thy knowledge whether it be saving sanctifying or no. II. The second grace necessarily required of every Communicaâ—t whereof thou must examine thy self is FAITH Conceâ—ning which I shall shew you 1. What Faith this is 2. The Necessity thereof 3. Some signs and notes for the tryall thereof I. For the first what faith this is I answer a true saving justifying faith may be thus described Faith is a grace wrought in the heart of a sinner by the spirit of God through the ministery of the word whereby being convinced of his sinfull miserable condition and of all disabilitie in himself or any other meer creature to free him out of the same he goeth wholly out of himself unto Iesus Christ and receiving him as his all-sufficient Saviour and Soveraign resteth upon his perfect righteousness and all-sufficient Sacrifice for the pardon and forgiveness of his sins here and for eternal life and Salvation hereafter II. The Necessity of this grace of Faith to every communicant appeareth 1. Because without faith it is impossible to please God in any holy ordinance as the Apostle expresseth it But true faith will commend both our persons and services unto Gâ—d so that they shall find acceptance with him though they be full of weaknesses and imperfections This made Abels sacrifice so acceptable to God If therefore thou come to this ordinance without faith instead of pacifying God thou shall purchase his heavy displeasure 2. Except thou hast faith before thou approachest to that ordinance the Sacrament cometh but like a seal to a blank and serveth onely to seal up thine unbelief to condemnation So that faith is necessarily required of every worthy communicant before he cometh to the Lords Supper for that ordinance is not instituted for the working of faith but for the strengthning thereof A man may come to the ministery of the word though he be faithless because it is an ordinance instituted by God for the begetting of faith according to that of the Apostle Faith cometh by hearing But none are to come to the Sacrament but such as have faith wrought in them Because that is not an ordinance instituted by God for the begetting of faith but rather for the strengthning thereof It was not instituted for such as are out of Christ to bring them in but for such aâ— are in Christ to bring them up in him As a man must be born before he can eat so he must be begotten again by the Spirit of God before he can feed upon the Body and Blood of Christ for his spiritual nourishment I do not say that all who come to the Sacrament must have the same measure of Faith but it is necessary that they all have the fame truth of Faith III. For the third Particular the tryall of thy Faith whether it be true and saving thou mayest know it by these two Characters to omit many others 1. True faith doth receive Christ in all his Offices not onely as a Priest to make satisfaction and intercession for us but also as a Prophet to teach and instruct us and as a King to rule and govern us The true believer doth as willingly cast himself at the feet of Christ in subjection to him as into the arms of Christ for Salvation from him He is as willing to serve Jesus Christ as to be saved by him as desirous to submit to his services as to injoy his privileges By this therefore may'st thou try the truth of thy faith 2. True faith is an heart-purifying grace it purifieth the heart This character of faith the Apostle Peter expresseth Act. 15. 9. Purifying their hearts by faith Faith purifying the heart implyeth two things 1 That the believer maketh conscience of his inward thoughts whereas unbelievers with the Pharisees make clean the out-side of the cup labour to keep themselves from gross and scandalous sins but suffer their hearts to range and rove into a world of vain and wanton thoughts of prophane and fruitless imaginations and that without any remorse or check of conscience 2. That faith puts a purifying disposition into the heart so that it loathes and detests sin yea and strives against it though it cannot altogether purge and free it self from sin when the heart is once seasoned with faith it will not willingly harbour sin but labour to worke it out more and more By this then try the truth and soundness of thy faith whether it hath wrought in thee a purging purifying disposition to strive against thy corruptions and to worke them out of thine heart more and more III. The third grace necessarily required of every communicant is Repentance concerning which I shall shew 1. The nature of Repentance what it is 2. The Necessity thereof to a worthy partaking of the Lords Supper 3. Some signs and notes for the tryall thereof I. For the first what true Repentance is I answer It is a grace of Gods Spiriâ— whereby both the heart and affections within and also the life and actions without are reformed In this description I take the full nature of Repentance to be comprized Many do add hereunto an inward sorrowing and mourning of the heart which doth indeed alwaies accompany true Repentance but it is not of the nature thereof For then wheresoever sorrow for sin were there should be true Repentance which is not so as the examples of Saul Iudas and other wicked men do declare Briefly to open this dâ—finition of Repentance First I say It is a grace of Gods Spirit i. e. a gift freely given of God and wrought in us by his holy Spirit so that it proceedeth not from mans free will nor from any power and ability of his nature Again Repentance is a Reformation wherein consists the very nature thereof as the words of turning renewing changing and the like which in Scripture are attributed to Repentance do imply Now this Reformation must first be of the heart for the heart of a man is the fountain of all his actions now in reason the fountain must be cleansed and purged before that which issueth and streameth from it can be wholesome There must be therefore first a renewed heart before there can be a reformed life for it cannot be that the stream of our actions should be good if the fountain of our heart be corrupt Hence it is that the Prophets so often call for the cleansing of the heart and the Apostles for the renewing and changing thereof without which all external and outward reformation is but meer Pharisaical ostentation In the last place is added A reformation of the life and actions without for as to make some outward shew of Reformation without reforming the heart within is but Pharisaical ostentation whereby we deceive others So to pretend an inward Reformation without the outward fruits of amendment is but meer folly whereby we deceive our selves For it cannot be that Reformation should be
that they did even break him again For wee use to say of one that hath endured much pain or other great grief that hath wasted his flesh or dried up his blood See how hee is broken and in this sense also may Christ be said to be broken Again when thou seest the Minister pouring out of the wine then exercise and actuate thy Faith in the blood of Jesus Christ and the shedding thereof which indeed sheweth the extent of Christs sufferings even to the taking away of his life which is the furthest extent of a mans suffering in this world These two therefore The breaking of Christs body and the shedding of his blood are fitly joyned together the former to shew the extremity of Christs sufferings the latter the extent thereof even as far as possibly could bee to the shedding of his blood Again when thou seest the Minister offering the bread and wine to the Communicants then by the eye of Faith see Gods love in offering his Son to every beleeving Communicant For as verily as the Minister doth offer the bread and the wine so truly doth God really offer Christ with all the benefits of his death and passion to every beleeving Communicant I do not say carnally but really not the flesh of Christ but Christ with all the benefits of his death and passion as Reconciliation Redemption Remission of sins c. For there is not a meer Representation but a real and true exhibition of Christ as broken for our sins II. Another act of Faith to bee exercised at the Lords Supper is to receive Iesus Christ. For the Beleever having seen Christ with the eye of Faith under the outward elements and forementioned rites then hee receiveth him into his heart with much joy and gladness As therefore thou stretchest forth the hand of thy body to receive the bread and wine stretch forth the hand of Faith to apprehend and receive Jesus Christ and to rest upon him for life and for salvation For Faith is that instrument whereby wee receive Christ and all his benefits as they are offered to us in the Gospel and sealed up to us in the Sacrament Faith is to the soul as the hand is to the body that which is offered to a man for his good the hand readily receiveth and what the hand so receiveth is a mans own Thus God offering his Son unto us Faith perswades the heart of Gods good will to man and of his true intent to have man made partaker of his Son and thereupon apprehends him and receives him for his own and Christ is truly his III. Another act of Faith to be exercised at the Lords Supper is to apply and appropriate Christ to thy self which is implied under the Rites of eating the bread aâ—d drinking the wine whereby is meant a feeding upon Christ by Faith which is an applying of him When therefore thou art eating the bread and drinking the wine feeâ— upon Christ by a particular application of him and all his benefits to thine own souls comfort By Faith assure thy self that Christ was born for thee that hee might bee thy Saviour to save thâ—e from thy sins That hee performed perfect obedience unto the Law that his Righteousness might be imputed uâ—to thee Thus hee died a bitter cursed death to free thee from eternal death and condemnation which thy sins had deserved Thus thou oughtest to apply Christ with all his benefits unto thine own souls comfort And thus to act Faith is to eat and drink indeed to communicate indeed The truth is this act of Faith in applying Christ is the most suitable to the Ordinance of the Lords Supper And the more thou canst put forth the act of application therein the greater comfort shalt thou receive from the Ordinance for propriety in Christ is that which sweetens all Yet lest weak Christians such as are weak in Faith should be discouraged and think themselves uncapable of comfort because they cannot thus â—eed upon Christ by Faith they cannot apply Christ nor the benefits of his death unto themselves I desire such to take notice that though this act of application is the most suitable to the Ordinance yet the former act of receiving Christ and resting upon him gives us a true interest in him whereby Christ and all his benefits become ours which puts us into a blessed and happy condition Yet I would advise all such who have attained to that measure and degree of Faith as to lay hold upon Jesus Christ and to receive him as their Saviour and thereupon to rest upon him alone for life and salvation that they would strive to raise it one pitch higher namely to apply â—hrist with all the benefits of his death and passion unto their own souls comfort Because this act of Faith doth especially make to our comfort and consolation as well as to our spiritual benefit II. Another grace to bee exercised at the Lords Supper is Repentance For a broken Christ requires a broken heart Whereas in true Repentance there is a godly sorrow for sins past And a full purpose and resolution of heart to leave and forsake them for the time to come and to walk more closely with God While you are at the Sacrament you should exercise your Repentance in both these particulars 1 You should labour to be affected with a true grief and sorrow foâ— your sins To that end seriously meditate of the manifold sufferings of Christ for ceâ—tainly a due and serious meditation of what Christ hath suffered for our sins cannot but affect our hearts with some measure of grief and sorrow for the same for shall Christ bleed for our sins and shall not wee weep for them was Christ broken with torments for our sins and shall not the consideration thereof break our hearts for them 2 You must ingage your selves by a solemn Vow and promise unto God to bee more watchful over your selves against sin for the time to come and to walk more closely and exactly with God As often as you partake of the Lords Supper so often God reneweth the Covenant on his part hee ingageth himself afresh to bee your God to pardon your sins to subdue your corruptions to write his Law in your hearts that is to work in you as a desire and disposition to the keeping of his Laws and Commandements so a sincere indeavour after the same And therefore it is your duty to renew the Covenant on your parts to ingage your selves afresh in the strength of Christ to walk as a people in Covenant with God to bee more watchful over your selves against sin for the time to come to bee more his faithful servants than ever you were before Having shewed both the Duties Antecedent and Concomitant Come wee now to the Duties Subsequent such as must follow after the action of receiving For it is not enough that you duly prepare your selves to that Ordinance and reverently carry your selves at it but you must likewise walk in some
resolution as against that sin so against the occasions and allurements thereunto For it is not possible for thee to forbear any sin to which thou hast a natural propensity unless thou shun all the occasions and alluremenâ—s thereunto IV. Every morning exercise thy Faith in Jesus Christ and thereby draw forth of his fulness grace sufficient for the day and the duties thereof To this end 1 Meditate of that fulness which is in Jesus Christ for the thorow supply of all thy wants needs and necessities as the Apostle expresseth in Col. 1. 19. It pleased the Father that in Christ should all fulness dwell Fulness of power to strengthen us in all our weaknesses fulness of wisdome to direct us in all our doubts yea fulness of spirit for the supply of his members with all needful necessary graces 2 Beleeve that Christ is thus filled for the good of his Church and Members that hee may communicate unto them of his fulness grace sufficient for the discharge of the duties both of their general and particular callings For in Christ there is not onely a fulness of abundance in regard whereof hee is sufficiently full in himself but also a fulness of redundance an overflowing fulness for the supply of all his members In which respect wee are said Iohn 1. 16. Of his fulness to receive grace for grace or grace upon grace one grace of the Spirit heaped upon another 3 Cast thy self upon Christ and his fulness resting and relying thereupon for supply of all thy wants for strength to carry thee thorow all the duties both of thy general and particular calling For by resting and relying upon the fulness that is in Jesus Christ thou wilt draw forth thereof for thy comfort and support and so make it thine own V. As thou art rising out of thy bed take all occasions of holy and heavenly meditations To give you some hints 1 When thou seest the nakedness of thy body let that minde thee of thy sin which caused thee first to be ashamed of it For our first Parents before they had sinned were not ashamed of their nakedness as you have it Gen. 2. 25. They were both naked the man and his wife and were not ashamed not because they did not know themselves to bee naked but because there was in their nakedness nothing to be ashamed of their bodies being more comely than any apparel could make them But after our first Parents had sinned then were they ashamed of their nakedness And how should the consideration thereof stir thee up earnestly to long after the Robe of Christs Righteousness to be cloathed therewith which will make thee lovely and amiable in the sight of God 2 Let thy rising out of thy bed minde thee as of a resurrection from the death of sin unto the life of grace here so likewise of the resurrection of thy body out of the grave unto eternal life at the last day when thou and every one of us must appear before the great Judge to give an account of whatsoever wee have done here 3 Let the light of the day minde thee of Jesus Christ who is often in Scripture termed Light yea the True Light 4 When thou art putting on thine Apparel let out thine heart in a serious Meditation of the Robe of Christs Righteousness which alone can make thee amiable in the sight of God And by Faith apply Christ and his Righteousness unto thy self resting and relying thereupon for the pardon and forgiveness of thy sins here and for eternal salvation hereafter Having thus shewed thee how to begin the day with God I shall adde a few Motives to quicken thee up to a conscionable use of these fore-mentioned directions 1 This will be a special means to keep out worldly wanton and impure thoughts out of thine heart so that either they will not dare to come in or shall the easier be kept out 2 Hereby thine heart will be exceedingly fenced and guarded against all the suggestions of Sathan for the heart being first possessed with the thoughts of God it will keep out the suggestions of Sathan who otherwise will not bee wanting to cast his hellish fire-brands into thy soul. 3 Good and holy thoughts first let into the heart of a Christian in the morning will keep it in the better tune all the day after so that the heart seasoned with heavenly meditations or spiritual matter in the morning will be the more savoury and spiritual all the day after For the heart retains all the day a tincture of its first thoughts in the morning As a vessel retains the favour of the liquor first put into it Obj. Happily some will object that to put in practice these rules and directions will take up too much time even more than their Callings and imployments will afford Ans. 1. True it is some mens Callings and Imployments doe not afford them so much time as others doe yet there is none but may find some time for spiritual and heavenly meditations if it be but in their rising out of their beds and putting on their cloaths 2 If thou hast not time to put in practice all these directions at least thou maist goe over some or other of them yea I shall give thee this as my special advice If thou art straightned in time rather to fix upon one or two at one time then in an overly and perfunctory manner to ramble over them all every morning Thus much of morning Meditation CHAP. II. Of secret Prayer in the morning SO soon as thou art up goe into thy Closet or into some private place and there offer up unto God a Morning Sacrifice of prayer and thanksgiving let any thing be omitted rather than that if thy business be urgent and great rise the sooner dare not to attempt any thing till thou hast commended thy self and thine affairs unto God by prayer if thou take any little liberty to omit this duty the Devil will so work upon thee that by little and little thou wilt wax weary of it if Gods grace bee not the more powerful in thee And truly the morning is the fittest time for this duty of secret prayer men being then freshest and freest from worldly businesses and distractions Wee have a saying amongst us that the morning is a friend to the Muses as being the best time for study I am sure it is as true that the morning is a friend to the Graces as being the best time for any holy service For reason and experience doe teach us that in the morning our memories and senses are the quickest and all the faculties of our souls at their best having recovered fresh strength through the sweet sleep and comfortable rest we had the night past and in the morning the sooner the better for if thou shalt enter upon any worldly business or discourse before thou hast offered up thy morning Sacrifice thou shalt find it much harder to keep the
it being the Ordinance he hath sanctified for that very end Time spent in prayer will bee no hinderance but rather a furtherance of our worldly businesses and imployments this will oyl the wheels for any work making it more easie yea and sanctifie all the things we take in hand making them successful unto us for those works which are sanctified by Prayer doe usually speed best Obj. 2. Some object their great inability to prâ—â—â—â—hey know not how to pray not having the spirit of prayer Ans. 1. Let such bewayl this their sad condition and mourn under the sense of it remembring what our Saviour saith Blessed are they that mourn for they shall be comforted 2 Goe unto Christ and say unto him as the Disciples did Lord teach me to pray with an acknowledgement of thine own inability beg the assistance of Gods Spirit and say Lord thou hast promised thy Spirit to help the infirmities of thy Servants O make good this thy gracious promise to me thy poor weak and unworthy Servant let me feel and finde the assistance of thy Spirit strengthening my weakness and enabling me to pour out my soul before thee in some acceptable manner 3 Call to mind thy sins with the aggravations of them and withall consider thy Spiritual wants and then put thy self upon the duty of Prayer confess thy sins unto God with all the aggravations thereof as well as thou canst begge the pardon of them and be earnest with God for such Graces as thou standest in most need of By using and exercising that small ability to pray that thou hast thou shalt increase it and grow more able to doe it with comfort 4 Know this that a man may pray most effectually and acceptably even when he cannot express himself in any apt words for the work of the Spirit in Prayer consisteth not so much in the expression of the tongue as in the affection of the heart wherein the very life and soul of prayer doth consist Having answered the fore-mentioned Objections I shall now give you some directions for the right manner of performing this duty of Prayer so as it may be acceptable and pleasing unto God To this end 1 Some things are required before Prayer 2 Some things in Prayer 3 Some things after Prayer 1 Before Prayer there is required preparation which consisteth in two things 1 In a serious Meditation of the infinite Majesty and glory of God on the one part and of thine own Vileness and unworthiness on the other 2 In a sequestration of thy thoughts from earthly affairs and worldly businesses For thy better help thereunto observe these rules 1 When thou art going to prayer renew thy resolution against wandring thoughts saying with thy self I have lost many a prayer through the distractions of my thoughts and wandrings of my mind after worldly matters therein and I am in danger to lose this prayer also if I be not the more watchful over my self therefore I doe now resolve with the assistance of Gods grace to be more watchful over my thoughts to keep my heart close unto the duty I am going about and not to suffer my mind to wander after other matters as formerly it hath done if thou wouldst make trial hereof thou wouldst find there is great power in such a resolution when it is fresh upon thy heart and spirit 2 Beg of God that he would by the assistance of his holy Spirit restrain all vain and wandring imaginations 3 Vse thy voyce in prayer so often as conveniently thou maist provided it be not for oftentation to bee heard of others which thou wilt finde very effectual as for the intention of thine affections by raising them to an higher pitch so for the attention of thy mind in keeping it from wandring and roving after worldly thoughts and imaginations 4 But if notwithstanding thou findest that in praying thy mind and heart hath been sometimes taken up and possessed with worldly thoughts and distractions it will be a good course in thy private prayers to repeat that again which so coldly and carelesly passed from thee labouring in thy repetition to repel all wandring thoughts and to pour forth those petitions again after a more hearty manner For by imposing this task upon thy self thou wilt become more wary and watchful over thy thoughts lest otherwise thou be enforced to continue long at that exercise unto which through the depravation of thy nature thou art so backward and averse II. As preparation is necessary before Prayer so in prayer divers things are required as 1 Faith Prayer must be made in faith which our Savior plainly expresseth where he saith Whatsoever things yee desire when yee pray beleeve that yee receive them and yee shall have them Beleeve that as God is able so willing to grant whatsoever thou prayest for so far forth as in his wisdome he seeth it to be good for thee 2 Fervency that thou pour out thine heart and soul unto God with great ardency and earnestness of affection For the Apostle Iames telleth us that the effectual fervent prayer of a righteous man availeth much so that it is the fervent prayer only that is effectual And without doubt this is one special reason why our prayers are so seldom answered namely because they are performed with such deadness of heart and dulness of spirit for the luke-warm prayer is cooled and frozen before it can ascend up to heaven As therefore thou desirest to have thy prayers effectual let them be fervent and so thou shalt not need to doubt of a gracious and happy issue I grant thou canst not always have a like fervency yet thou must always strive against deadness of heart and dulness of spirit for God regards the manner of our actions as much as the matter how we pray as well as what we pray for III. The Duties required after Prayer are these 1 Diligently to look after thy prayers observing what answer and return the Lord giveth thereunto Thus did David and Habakkuk For hereby thou shalt bee the better fitted for thankfulness being furnished with more abundant matter of praise And also bee the more provoked and stirred up thereunto 2 Look back and consider the manifold weaknesses infirmities and imperfections which have passed from thee in thy praying how dead and dull thine heart was and how distracted thy thoughts were therein and let the apprehension thereof prevail with thee as to disclaim all thine own righteousness as filthy raggs so to drive thee unto Christ to roul thy self upon him resting upon his perfect Righteousness alone for life and for salvation As this is one chief end why God suffers corruption to remain in his children even after their Regeneration and to have an influence into all their holy services So it is the use which wee should make thereof And therefore so often as thou findest thine heart dead and dull and thy mind distracted with worldly thoughts in
unsanctified way and course to begin any thing without first seeking unto God by Prayer for a blessing for indeed it is his blessing alone that maketh rich and that causeth any thing we take in hand to thrive and prosper which Moses acknowledgeth where speaking to the people of Israel he saith It is the Lord that giveth thee power to get wealth II. Be painful and industrious in the duties of thy Calling Which direction the Wise man giveth in these words Whatsoever thy hand findeth to doe doe it with all thy might i. e. whatsoever works or duties belong unto thee by vertue of thy Calling doe them with all thy might i. e. doe them vigorously diligently and industriously For your encouragement thereunto know that diligence in your Calling is usually crowned with riches and plenty according to that of the Wise man The hand of the diligent maketh rich and again the soul of the diligent shall be made fat i. e. shall be enriched with outward blessings And truly it is very rare but that a blessing doth accompany a diligent hand the Greeks say that plentifulness follows painfulness and that all things are made servants to care and industry I shall give you two Cautions 1 Bee not so diligent in 〈◊〉 thy particular Calling that thou neglect the Duties of thy general calling as a Christian I mean be not so eager in foâ—lowing thy worldly businesses and imployments that thou neglect thy spiritual businesses as thy morning and evening devotions unto God c. 2 Labour to bee heavenly-minded in earthly imployments to follow worldly businesses with spiritual affections often lifting up thine heart unto God in some heavenly ejaculations As thou art eagerly following thy worldly businesses oft meditate on that excellent saying of our Saviour What will it profit a man if hee shall gain the whole world and loâ—e his own soul III. Resolve and strive to be faithful and sincere in all the works of thy calling and with a kind of disdain abhor to get any thing by wicked and deceitful courses as knowing that a little ill got may empoyson a mans whole estate and bring a curse upon all that hee possesseth let there bee therefore truth equity and plainness in all thy dealing with men circumvent no man according to that of the Apostle Let no man goe beyond and defraâ—d his brother in aâ—y matter because the Lord is the avenger of all such Where the Apostle disswadeth us from all fraudulent and deceitful dealing by an Argument taken from the dangerous and dreadful consequence of such Sins laying us open to the vengeance of that God who is in his wrath a consuming fire In all thy dealings with men observe that royal law and standard of all equity which is to doe as thou wouldest bee done by for as our Saviour speaketh This is the Law and the Prophets i. e. the summe of that which in the Law and by the Prophets is delivered concerning our carriage towards our Neighbour and dealing with him IV. As often as thou receivest any blessing from God forget not to return unto him the praise and the glory thereof acknowledging that whatsoever the means hath been that hee is the chief cause and principal author of all those benefits and blessings which thou enjoyest for the truth is There is nothing more acceptable to God than a grateful mind it being one of the sacrifices wherewith hee is well pleased CHAP. XII Of our Behaviour in Secret IN regard of the manifold temptations whereunto wee are subject both when weâ— are by our selves alone and also when wee are in company with others It is our duty and will bee our wisdome to keep a narrow watch over our selves both in our soluariness and also in company First When wee are alone our care must bee that wee be neither ill imployed nor idle and unfruitful but that wee be taken up with spiritual and heavenly Meditations 1 For Solitariness is the Devils opportunity which hee hath alwaies been careful to imbrace and improve to the utmost advantage as wee see in David who when hee was walking alone upon the roof of his house then the Devil set upon him tempted him unto lust and prevailed with him And therefore how doth it concern us to be then especially watchful over our selves 2 Because wee are then in most danger to be overtaken and foiled with out own sinful lusts then are wee most apt to let out our hearts in speculative wantonness and contemplative wickedness by feeding our fancies and pleasing our selves in lascivious ambitious revengeful and other wicked thoughts In which respect wee ought in our solitariness carefully to watch over our hearts being then in greatest danger of these spiritual rapes To this end I shall commend that excellent but too much neglected duty of Divine Meditation which is twofold 1 Sudden and occasional 2 Set and deliberate Of which severally And first of sudden and occasional Meditation For the better clearing whereof I shall shew 1 The nature therof what it is 2 Add some Motives to quicken thee up to a frequent use thereof I. For the nature of occasional Meditation It is a sudden fixing of the mind upon some profitable subject occasioned by some thing that wee see or hear The which may bee done at all times and in all places when thou art at home about the works of thy Calling or walking abroad Of this sudden and occasional Meditation there may be much use by reason of the â—â—riety of Objects which present themselves to our view for every creature that wee behold doth afford unto us plentiful matter of spiritual and heavenly Meditation from each of them thou mayest take occasion to meditate of God and of his Attributes shining in them as the Power Wisdome Goodness and other Attributes of God II. For Motives take these three 1 It will be a special means to keep worldly wanton frivolous thoughts and idle motions out of thine heart for if thou give up thy self to idleness not labouring to possess thy minde with some good and profitable Meditation thou art sure to bee pestred with vain and wicked cogitations 2 A frequent use of occasional Meditations will fit thee for set and solemn Meditation in that it will both furnish thee with matter and prepare thine heart to commune with God 3 Hereby thou shalt make a right use of the creatures the creatures are half lost unto thee if thou only imploy them and not take out some spiritual lesson from them Thus much of sudden and occasional Meditation Come wee now to the set solemn and deliberate Meditation For the profitable handling whereof I shall shew thee 1 The Nature thereof 2 Some Rules and Directions to be observed therein 3 An Example or Pattern thereof according to the Rules 1 For the first viz. the Nature of it what it is I answer a set and deliberate Meditation is a serious
to remember the Sabbath to keep it holy 2 At your first awaking in the morning lift up your hearts to God in Prayer and Thanksgiving for that comfortable rest and sleep hee hath vouchsafed unto you the night past For it is he â—hat giveth his beloved sleep and who reneweth his mercy every morning And then begge of God the assistance of his Spirit to carry you through all the duties of the day 3 Rise early on the Sabbath Day for in regard there are as secret duties of Piety to be performed by you in your Clossets so private duties of Piety in and with the Family if you live in a Family before you goe to the publick Congregation yee ought to rise so early that you may have convenient time for these duties and be at the Church at the beginning of the Exercises How blame worthy then are they who on the week-dayes can rise betimes to follow their worldly businesses but on the Lords Day doe lye longer in bed than ordinarily giving themselves up to their carnal ease and rest Is this to keep holy the Sabbath Day thus to sleep away the first and chiefest part thereof 4 In your rising let out your hearts in a serious meditation of Iesus Christ and of the great things he hath done and suffered for you and of the many good things whereof in and through him you are made partakers Meditate likewise on the infinite Majesty of God whom the glorious Angels adore with covered faces that your hearts being possessed with an aweful apprehension thereof you may perform the duties of Gods worship and service with such everence as becometh so sacred a Majesty 5 So soon as you are up and ready with-draw your self into some privaâ—e place and there read some porâ—ion of the Scriptures which will be an excellent means to season your hearts and compose your minds yea hereby you will be the better prepared to hear the Word preached and the better enabled to try the Doctrines delivered according to the exhortation of the Apostle Prove all things hold fast that which is good 6 As Prayer is a duty to be performed every morning so especially on the Lords-Day morning which is in some measure to bee suitable thereunto Having therefore confessed your sins and begged the pardon of them together with power against them and grace to serve God then pray both for the Minister and for your selves 1 For the Minister that God would give him a door of utterance that he may open his mouth boldly to publish the Mysteries of the Gospel yea that he may speak the VVord truly sincerely powerfully and profitably delivering that which is suitable and seasonable to your condition 2 For your selves that God would banish out of your heads all worldly wandring thoughts which may distract your minds in the hearing of the Word and so choaking that heavenly seed make it fruitless And that he would give unto you as attention to hearken so understanding to conceive wisdome to apply judgement to discern faith to beleeve memory to retain and grace to practise what you shall hear that so the Word may prove unto you a savour of life unto life and not a savour of death unto death These two last duties of reading the Word and Prayer are not to be performed only alone in secret but likewise in and with your Families if so be you be Parents and Masters of Families and therefore before you goe to the publick Ordinances call your Family together and pray with them as for other things so in special for the influences of the grace of God and the incomes of his Spirit upon your hearts and spirits in the good duties you shall take in hand that so you may perform them after such a manner as glory may redound to Gods name and some spiritual good and advantage to your own souls These are the duties to be performed by way of preparation Having thus fitted and prepared your selves I. Call your Fâ—mily together your Children and Servants and take them along with you to the publick Congregation and â—et Ioshuahs resolution bee often in your mind As for me and my house we will serve the Lord. And as you are going 1 Consider whither you are going viz. Not to a Fair or Market but to the House of God where God himself is present to behold you yea where God himself speaketh by the mouth of his Ministers 2 Go with a readiness of heart and resolution of mind to receive every truth that shall bee made known unto you out of Gods Word with such an heart came Cornelius to hear Peter Wee are all here present before God to hear all things that are commanded thee of God said Cornelius to Peter And it is said of the Bereans that they received the Word with all readiness of mind II. Being come into Gods House observe these Rules and Directions 1 Set your selves as in the sight and presence of God who not onely observeth your outward carriage and behaviour but likewise understandeth all the imaginations of your hearts and is privy to every wandring thought in praying hearing and other holy duties which will be a special means to keep your minds from roving after other matters 2 Labour to hear the word with profit To this end and purpose I finde four special virtues commended in the Scripture viz. 1 Humility 2 Honesty 3 Attention 4 Faith 1 Humility for when a man is of an humble lowly meek and contrite spirit then is hee fit to hear the Word because hiâ— heart being emptied of pride and self-conceitedness there will be room for the Word to take place therefore saith David The meek will the Lord guide in judgement and the meek will hee teacâ— his way And saith the Lord himself by his Prophet Isaiah To this man will I look even to him that is poor viz. poor in spirit and of a contrite spirit and trembleth at my word 2 Another virtue requisite to the profitable hearing of the Word is Honesty or uprightness of heart whereby a man sincerely purposeth in every thing to approve himself unto God as to avoid every sin whatsoever that the Word condemneth be it never so delightsome or profitable unto him so to indeavour himself to the performance of every duty belonging to his place and calling which the Word commandeth This is that honest and good heart which our Saviour intendeth Luk. 8. 15. 3 As Honesty so Attention is requisite while the Word is preaching you must diligently attend thereunto as they who would be loath to lose a word that should be delivered This particular is noted of those that heard Christ-preach of whom it is said That they were attentive to hear him or as the Greek text hath it All the people hanged on him to hear him i. e. They were very attentive as unwilling to let any thing pass them So should you be as attentive to the Ministery of the
to himself to the members of his mystical body than to the members of his naturalâ— body For he offered up his natural body as a Sacrifice for the redemption of his mystical body What greater love than this can be imagined Oh how doth it then concern us to go to that ordinance with hearts inflamed with a love to Jesus This much of the necessity of our love to God and to his Son Jesus Christ. II. For the Trial thereof you may know it by these notes and characters 1 Where there is a true hearty love to God and to Iesus Christ the heart will bee much taken up with the thoughts of them Such an one will be often thinking of God and of Jesus Christ and of their transcendent love manifested in the great work of Redemption David having said Oh how do I love thy Law he presently adds It is my meditation all the day And indeed whatsoever and whomsoever we love we cannot but frequently think and meditate on Indeed such as love God and the Lord Jesus Christ in truth and sincerity may have multitude of vain wanton worldly covetous thoughts in their hearts but they take no true delight in them they are rather their grief and their burden but the thoughts of God and of Christ are very sweet and comfortable unto them By this therefore try and examine the truth of thy love unto God and Jesus Christ. 2 Where there is an hearty love to God and to Iesus Christ such an one will bee often speaking of them For the tongue cannot but be speaking of those things and persons upon whom the heart is set If the heart of a man be set upon the world and the things thereof his tongue will be most frequently talking and discoursing of them In like manner if the heart of a man be set upon God and Jesus Christ his tongue will be frequently talking and discoursing of them By this therefore try and examine the truth of thy love unto God and Jesus Christ. For hee that saith hee loveth God and the Lord Jesus Christ and yet seldome thinks of them or speaks of them certainly hee deceiveth himself for wee cannot but bee thinking and speaking of those whom we truly love 3 Where there is an hearty love unto God and Iesus Christ it will make a man willing to do any thing for them Iacob loved Rachel and what did hee not do for her Hee served two Apprentiships and yet all seemed nothing to him for the love he had to her And therefore where there is a sincere love to God and Christ it will constrain such an one to lay out himself to the uttermost for them to put himself upon the practice of such duties which are hard and difficult and require much labour and pains By this then try and examine the truth of thy love unto God and his Son Jesus Christ. 4 Where there is an hearty love to God and Iesus Christ it will make a man willing to suffer any thing for them It is said of the Primitive Saints that out of their abundant love unto the Lord Jesus Christ they accounted not their estates too dear for him but took joyfully the spoiling of their goods Neither did they account their lives too dear For it is expresly said They loved not their lives to death for him i. e. they despised their lives in comparison of Christ they willingly exposed not only their goods and estates to the spoil and their persons to all manner of shame and contempt but also their bodies to painful deaths for the cause of Christ. By this then try and examine the truth of thy love unto Jesus Christ namely by thy willingness to suffer for the cause and truths of Jesus Christ. II. Love of thy neighbour is another branch of that love which is required of every Communicant Touching which I shall briefly shew 1 The Necessity thereof in every Communicant 2 The Trial thereof I. The Necessity thereof appeareth in that the Lord will not accept of any service thou performest unto him if thou bee not in love and charity with thy neighbour as our Saviour himself speaketh in that known place If therefore thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee Leave there thy gift before the Altar and go thy way first be reconciled to thy brother and then come and offer thy gift This phrase Thy brother hath ought against thee may be indefinitely taken of one that hath provoked another or hath been provoked himself hath ought against thee whether by thy default or his So that hereby is implied whether wrong be done by thee or to thee if there be any variance between thee and thy neighbour peace and reconciliation must be speedily sought For without it God will not accept of any worship or service thou offerest unto him Though Christ here instanceth but in one kind of worship which was the offering up of Sacrifice yet under this hee comprehendeth all the parts and kinds of Gods worship as praying hearing receiving the Sacrament or the like So that Christs meaning is that whensoever thou settest upon any part of Gods worship and service and then remembrest that thy brother hath ought against thee i. e. that thou hast any way wronged and offended thy brother or as Mark hath it If thou hast ought against thy brother i. e. if he hath wronged thee first be reconciled to thy brother and then go to the ordinance of God II. For the Trial of the truth of thy love to thy brother thou mayest know it by these notes 1 If thou hast truly forgiven thy brother thou wilt be so far from doing him any harm though it lay in thy power that thou wilt not wish any harm unto him 2 If thou hast truly forgiven thy offending brother thou wilt willingly imbrace occasions of doing him good that so he may know and be assured that thou art reconciled to him This our Saviour requireth of all his Disciples where he saith Love your enemies i. e. those who have any way wronged you and as an evidence of the truth of your love he addeth Do good to them thâ—t hate you intimating that it is not sufficient that you speak friendly and peaceably to your enemies but you must likewise take all occasions of doing them what good you can which is true Christian love and charity Having thus spoken largely to the first head of Examination namely our graces I come now to the second namely our sins wherein I shall study brevity As it is the duty of every Communicant to examine himself concerning his graces so likewise concerning his sins which are like that accursed thing whereof God speaketh to Ioshua Iosh. 7. 11. they must therefore be searched out Yea they are like the wilde gourd that brought death into the pot If they be not searched out and cast away they will turn the Sacramental
Think of the evil qualities of sin As 1 That it is most foul and filthy yea far more filthy than a conâ—luence of all the most filthy nasty loathsome things in the world And therefore in the Scriptures it is not onely called filthy but filthiness it self 3 Think how it is most infectious having a pestilential quality that pollutes every thing turning all our spiritual services even our Prayers Hearing Meditation c. into abomination 4 Think how sin is most deceitful which though it appear at first with a Syrens face most delightful yet it will prove at last to have a Serpents sting and to wound mortally And though for the present the way of sin may bee very pleasant and delightful yet the end and issue thereof will be very bitter if not fearful â—nd doleful IV. Think of the fearful effects and cursed â—â—â—â—uents of sin As 1 How it makes a separation between God and our souls so that there can bee no sweet communion between God and us whereby sin appeareth to be a greater evil than poverty imprisonment flame of fire or the like for a man may lye under all these evils and yet lye in Gods bosome 2 Think how in exposeth thee to all the miseries and calamities that can befall man both here and hereafter For it brings upon him hardness of heart horrour of conscience vexation and anguish of soul and all kinde of spiritual evils the least of which is far worse than all the plagues of Egypt 4 It likewise subjecteth his body to weaknesses sicknesses and diseases Yea sin while it remaineth unpardoned subjects a man to all the dreadful fruits and effects of Gods wrath which are all judgements and plagues here and eternal torture and torments in that everlasting lake where is nothing but weeping and willing and gnashing of teeth Having thus done with the work of Cogitation Then fall upon the work of Application to apply these fore-mentioned truths unto thy self for the warming of thine heart and quickening of thine affections 1 Make this application to thy self to look after Jesus Christ and to value him above all things Let the consideration of thy manifold sins drive thee unto Jesus Christ who alone can free thee from the guilt of them and punishments due unto them Happy is hee whom the sense of his sins makes to long in his soul for Christ and to count all things but dross and dung in comparison of him and that rejoyceth in that fountain of grace which the Lord hath opened for sin and for uncleanness and triumphs in his spirit because of the hope to be discharged by another of that for which himself cannot satisfie 2 Admire the wonderful patience of God in bearing with thee so long notwithstanding thy manifold provocations It may bee thou hast been a swearer a Sabbath-breaker an unclean person for many years and yet God hath spared thee Oh thence take occasion to admire the long-suffering and forbearance of God towards thee 3 Let the consideration of the hainous nature of sin and fearful punishments due unto thee for the same ravish thy soul with an admiratâ—â—â— of the love of Christ yea and inflame thy heart with a 〈…〉 who hath born thy sins for thee and by his death satisfied Gods justice for the same Having thus done with the work of Cogitation and Application then proceed to Resolution against sin for the time to come Resolve therefore to give sin a Bill of divorse to be more watchful against sin that it may not rule nor reign in thee as formerly it hath done say with thy self Though I cannot utterly destroy sin but that it will remain and abide in mee yet I am resolved with the assistance of Gods grace so to keep it under that it shall not reign in mee that though it do keep possession in mee yet that it shall not have dominion over mee To this end I will carefully shun and avoid all the occasions and means which may allure and draw mee unto sin And then for a conclusion begge of God that as hee hath been pleased to put any good purpose and resolution into thine heart so hee would inable thee by his holy Spirit to bring it to act and execution that hee would strengthen thee to perform what thou hast promised With an acknowledgement of thine own weakness and inability beg power and strength from God for it is his power that must strengthen thee against the power of thy lusts and corruptions CHAP. XIII Of our Behaviour in Company AS thou must be watchful over thy self when thou art alone so likewise when thou art in company looking unto thy behaviour therein and the rather because wee are generally more apt to transgress in company than when wee are alone experience teacheth us that many who in secret are watchful over their thoughts labouring to improve their privacy by some heavenly meditation and sweet communion with God are in company very apt to forget God and themselves too by giving too much way to the satisfying of their carnal lusts and pleasures whereby they fall into many sins And therefore it will not be amiss to set down some directions to guide thee when thou art in company But before I lay down these Directions I shall premise an Argument or two to perswade thee to make choice of the good and godly and by no means of wicked and ungodly â—â—sons for thine ordinary converse As also a preparatory advice or 〈◊〉 for the better fitting and preparing of thee to improve thy converse with men to the best spiritual advantage 1 Therefore highly prize and earnestly seek the company of such as are godly because thou wilt finde a greater increase in thy Piety Knowledge Faith Zeal and all other graces thereby if you look into the Primitive times you shall finde that when the Christians did most frequently associate themselves together delighting in the communion of each other then did they most of all thrive and increase as in Piety so in Knowledge Faith Love Zeal and all other graces And it may be observed that where the people of God do not associate themselves in holy communion there is little thriving in grace and godliness though they live under never so powerful a Ministery 2 Avoid as much as may bee the society of wicked and prophane persons especially such as are scoffers at Godliness and Religion Because wee are very apt to be perverted by evil company and corrupted with the contagion of their sins such pitch will defile our garments 3 Avoid the society of wicked men because wee are thereby in danger to bee involved in their temporal plagues All prophane men being liable every moment to those fearful plagues and judgements which their sins justly deserve and earnestly call for If God should showre them down upon them while the godly are in their company how can they expect immunity from the same 4 Avoid their company because wee shall thereby incourage and imbolden