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
unworthy soever thou art otherwise to be a worthy receiver Having thus shewed the Necessity of the duty of Examination Come wee now to the Extent thereof which may be brought to two heads viz. 1 Thy graces 2 Thy sins First Thou must examine thy self of thy graces more especially of thy Knowledge Faith Repentance and Love Touching Knowledge I shall shew 1 What Knowledge is required of every worthy Communicant 2 The Necessity 3 The Trial thereof I. For the first what Knowledge is required I answer in general Knowledge of all the fundamental Principles of Religion In particular Knowledge of the Doctrine of the Sacrament Fundamental Principles of Religion are such as our salvation is founded upon without the knowledge whereof a man cannot be saved and they are these That there is a God That there is but one God That that onely true God is distinguished into three Persons Father Son and Holy Ghost all equally God That that God is the Creator and Governour of all things That all things were made good by him and are still governed by him righteously That man in particular was made perfectly righteous by him That man continued not long in his happy estate but fell by transgressing the Commandement of God in eating the forbidden fruit That wee are all guilty of Adams sin being in his loins when hee committed that sin That every one of us brought into the world corrupted and polluted natures natures as full of sin as a Toad is of poison That unto this original corruption wee have added a numberless number of actual transgressions and that in evil thoughts evil words and evil deeds That by our sins wee have made our selves liable to the wrath of God to the curse of the Law to all judgements and plagues here and to eternal death and condemnation hereafter That no man can free himself out of that miserable condition whereinto by sin hee hath plunged himself neither can any meer creature help him That God out of his free grace and rich mercy did send his own Son out of his bosome into the world to take our nature upon him that therein hee might become our Surety and Redeemer That Christ was both God and Man in one person That hee was conceived by the Holy Ghost and born of the Virgin Mary That hee died upon the Cross to save his people from their sins That hee rose again the third day from the dead ascended into Heaven sits at the right hand of God and makes continual intercession for us That by Faith wee are made partakers of Christ and of the benefits of his death and passion That Faith is the gift of God wrought in us by the Spirit of God through the Ministery of the Word whereby wee rest upon Christ alone for the pardon of our sins and for eternal life and salvation That it hath pleased God to make with us in and thorow Christ a new Covenant of Grace wherein hee hath promised the pardon of our sins and the salvation of our souls upon the alone condition of a lively Faith Particuâ—ar Principles concerning the Sacrament of the Lords Supper are these That it was ordained by Christ himself as a memorial of his great love in offering up his life a Sacrifice for our sins That this as well as the other Sacrament of Baptism is a seal of Gods Covenant whereby he bindes himself to perform his promises made to us in Christ for strengthening our Faith therein That the outward signs in the Lords Supper are Bread and Wine by which are set forth the body and blood of Christ which the worthy receivers by Faith do partake of in this Sacrament That whosoever eats and drinks unworthily is guilty of the body and blood of Christ and therefore that every one is to examine himself lest he eat and drink judgement to himself Having thus shewed what is that knowledge which is required of every worthy Communicant II. I shall now shew the Necâ—ssity thereof which appeareth 1 Because without this knowledge a man can never attain to any of the other graces for an ignorant man can neither beleeve nor repent nor love God or his neighbour aright 2 Because without this knowledge a man cannot discern the Lords body which if hee do not hee eats and drinks damnation to himself And therefore it is absolutely necessary that all who receive the Lords Supper should discern the Lords body i. e. should perceive that there is more to be received than that which is seen with the eye of the body To the bodily eye there appeareth nothing but Bread and Wine upon the Table but by virtue of the divine institution there is also Christs body and blood if this be not discerned the benefit of the Sacrament is lost But it is not possible without knowledge which is the eye of the soul to discern that body and blood under the elements of bread and wine therefore is the forementioned knowledge absolutely necessary III. For the third particular viz. The Tryal of thy knowledge whether it be a true saving knowledge thou mayest know it by the properties thereof some whereof are these 1 True saving knowledge is Experimental whereby a Christian hath a spiritual sense and feeling of what he knows He hath not only a general and a notional knowledge of God and of his own miserable condition by nature and of Jesus Christ but hee hath likewise an experimental knowledge of God and of his Attributes as of his power in supporting him under his trials and temptations of his faithfulness in making good his promises unto him He hath likewise a sensible feeling of his own wretched condition by nature And an experimental knowledge of Jesus Christ so that he knoweth Christ to be his Saviour and Redeemer and resteth upon his merits alone for life and for salvation By this then try and examine thy knowledge c. 2 True saving knowledge is Humble and joyned with meekness of spirit For the more true knowledge a man hath the more he discerns his own ignorance yea and vileness by reason of his sins And therefore you shall finde those Christians who were most eminent both in knowledge and grace to complain most as of their ignorance so of their own base and naughty hearts as you may see in Paul and others And no marvel considering that true saving knowledge discovers unto a man his own vileness and wretchedness by reason of his sins his own unworthiness yea his own emptiness and nothingness in regard of any goodness of his own Whereas unsanctified knowledge is apt to puft a man up with pride and self-conceit even to the contemning and despising of others which the Apostle plainly expresseth where he saith Knowledge puffeth up By this then try and examine thy knowledge whether it be a saving knowledge or no. 3 True saving knowledge is active and operative being ever accompanied with practice and obedience so that it worketh reformation in the heart
for there is none of us all but wee have in us our darling and beloved Sin our own Idol as I may say whereunto we many times doe service to the great offence of Almighty God For the better discovery whereof take these few directions 1 Observe which way the stream of thy thoughts run especially thy morning thoughts whether after the world or this or that lust for Where the Carcass is there will the Eagles be gathered together whatsoever thy beloved Sin is upon that will thy morning thoughts most hover so that if worldâ—ness and covetousness bee thy beloved Sin thy morning thoughts for the most part will bee upon the world and the things thereof how thou maist grow great and rich in the world if pride and ambition be thy darling and beloved Sin then thy morning thoughts will be upon thine advancement how thou maist â—iâ—e in the world and if â—â—clearlness be thy beloved Sin then thy thoughts especially thy morning thoughts will be unâ—â—ean thy â—ead will be taken up with speculative filthiness how thou maist satisfie thy iust for this is a sure rule Every man is what â—ee is most in the morning As hee that is spiritual hath his morning thoughts upon God or upon some spiritual and heavenly subjeâ—â— so hee that is worldly and unclean hath his morning thoughts upon the world and about the satisfying of his carnal lusts 2 Observe seriously what Sin it is thy Conscience doth most and chiefly check thee for especially in time of affliction for Conscience being then awakened will most of all check thee for thy beloved Sin 3 Observe what it is wherewith thine enemies doe most upbraid thee for others many times can sooner discern our beloved Sin than we our selves which like a stinking breath is sooner sented by a stander by than by him that hath it and thus maist thou make a good improvement of the bitterest objections of thine adversaries against thee 4 Observe what Sin it is thou hast least power to resist and with which thou art oftnest and easiliest overcome notwithstanding thy Conscience checks thee for the same thou hast hereupon good ground to conclude that to be thy beloved Sin Having found out thy bosome Sin thou must especially watch against that lest thou bee surprised by it and that for these reasons 1 Because this Sin is so sweet and delightful to a Sinner that he doth very hardly part with it hee will forsake all that he possesseth yea and adventure life it self rather than forsake his beloved Sin and therefore it may fitly be called the Sin that hangeth so fast on as being not easily cast off 2 One beloved Sin in the bosome so alienates the heart that it cannot love Christ as it should as one stranger in the bosome of the Wife so takes up her affection that she cannot love her Husband as she ought II. Thou must with as great care and circumspection watch against the sins of the times and places of thine abâ—de So long as thou livest in this world thou canst not be freed from the society and neighbourhood of wicked and ungodly men but thy care must bee to keep thee as free from their wickedness as thou canst This advice the Apostle Paul giveth in these words See that yee walk circumspectly not as fools but as wise because the days are evil intimating the more evil the times are the more any sin doth abound in the time and places of our abode the more watchful should we be over our selves against those Sins that we may not be infected nor poysoned by them And truely as it is an high pitch of impiety for a man to be bad amongst good men so it is an high pitch of piety for a man to bee good amongst bad men to retain his goodness in wicked times and places Singularity I know is charged upon Gods children as their disgrace but certainly it is their glory that they are a peculiar people separated from the sinful vanities and courses of the world for we read that the Spirit of God in setting forth the height of mens misery in their Natural state describeth it by their living according to the common course of the world and the sinful practices thereof III. Thou must with as great care and circumspection watch against secret sins as against open and publick sins making conscience of sinning in secret even when thou hast the opportunity of privacy for the acting and committing thereof and that for these reasons 1 Because we are more apt to fall into secret than into open and publick sins For if we can hide our sins from the eyes and knowledge of men we are apt to think all is well and safe and thereupon encourage our selves to sin in secret The fear of shame and discredit with men hath great force to restrain men from committing sin in the publick view but in secret few care what they doe and therefore the Murtherer and Adulterer are brought in by Iob emboldning themselves saying No eye seeth us 2 Howsoever we may hide our secret sins from the eyes of men yet it is impossible to hide them from the all-seeing Eye of God who seeth all himself unseen of any being present in all places beholding both the evil and the good Proverbs 15. 3. If then thou wilt sin securely saith Augustine seek out a place where he seeth thee not and there doe what thou wilt But seeing God is present in all places it is impossible thou shouldest hide thy sins from his all-seeing Eye and therefore never be encouraged to sin in hope of secrecy 3 As God here seeth and taketh notice of our most secret sins so he will one time or other discover those deeds of darkness to our great confusion without true and unfeigned repentance if not here in this life yet at the Day of Judgement when our most secret Sins shall be discovered to the view of all for as the Wise man speaketh God will bring every work into Iudgement with every secret thing whether it be good or wheâ—her it be evil There is never a wicked man almost in the world though never so formal but he hath at some time or other committed that wickedness in secret which he would not have known for all the world but know for certain that at the Day of Judgement all the world shall hear thereof for then all thy secret sins shall be discovered to Angels Men and Devils thy secret uncleanness and close adultery thy pilferings and stealings thy false weights and measures shall be brought to the view of all to thine eternal shame and confusion Were our hearts thorowly possessed herewith oh how watchful would it make us over our selves in secret and fearful to adventure upon any Sin though we have the opportunity of privacy for the acting of it IV. Thou must be watchful against the least sin not esteeming any Sin so small and venial as that thou maist
amended and reformed and considering that the Lord doth not only in general correct us for Sin but visiteth our special Sins with special Judgements and Afflictions therefore whensoever the Lord visiteth thee with Sickness or exerciseth thee with any affliction know it is thy duty to make a strict search and diligent enquiry into thine own heart for the special Sin or Sins God aims at therein to find out the plague of thine own heart Thus did the people of God under their sad affliction yea they called upon one another to the practice of this duty Let us search and try our wayes said they Lam. 3. 40. for as a Disease can never be well cured till the cause thereof be first found out and discovered so neither can any affliction bee sanctified and removed till that which hath occasioned it be in some sort found out and discovered For the better discovery of the particular Sin or Sins God aims at in thine afflictions take these few rules and directions 1 When God visiteth thee or any of thy dear relations with Sickness or exerciseth thee with any Affliction or doth but shake his Rod over thee set thy self as in his sight and presence and then examine thy Soul and Conscience thorowly make an exact survey and search into every corner thereof to find out the particular Sin God aymeth at 2 Take notice what sin thy Conscience doth first bring to thy remembrance for Conscience is Gods Deputy to convince thee and to tell thee that by living in the practice of such and such a Sin or in the omission of such a Duty thou hast justly brought upon thee such a Judgement as thou mayst see in the example of Iosephs brethren who for their cruelty towards their brother adjudged themselves worthy of all the â—iseries which they suffered for their Consciences it seems in their distress chiefly checked them for that therefore they had good ground to suspect that to bee the cause of their present distress under every Cross and Affliction therefore listen to the voyce of Conscience which will deal impartially with thee 3 Take special notice of the kind of thine affliction for it is Gods usual manner to punish Sin in kind by way of retaliation observing an analogie proportion and similitude between the quality of the Sin and the punishment which hee inflicteth and so leadeth us as it were by the hand that we may come to find and feel it by his guidance and direction for mens punishment often bears the image and superscription of their sin upon it Thus God oftentimes punisheth Drunkards with Dropsies and Covetous men with Theeves who rob them as they have robbed others Thus God often punisheth our prophaning of his Sabbaths by inflicting some judgement upon us on that day and our careless neglect of Family-Duties by taking away a Family-relation Thus there is oftentimes a proportion between mens Practices and Gods Punishments by comparing whereof we may many times come to find out the particular Sin or Sins for which God afflicts us 4 When Gods afflicting hand is upon thee consider for what Sin especially thou hast often been reproved either by the motions of Gods Spirit or by the admonitions of his Ministers or by the checks of thine own Conscience and yet hast refused to reform the same thereupon suspect that Sin in special to be the sin at which the Lord aymeth in thy present affliction for it is usual with God to proceed from words to blows to make us give more diligen◠〈◊〉 thereunto 5 Be earnest with God in Prayer that hee would help thee in this search that he would discover and make known unto thee the Sin or Sins at which he especially aymeth thus did Iob Shew me saith he wherefore thou contendest with me i. e. for what Sin or Sins thou dost thus afflict me And afterwards he cries out in his afflictions Make me to know my transgression and my sin In like manner doe thou in thine affliction fly unto God by Prayer beseeching him to shew unto thee wherefore he doth so contend with thee and to make known unto thee what is thy transgression and thy sin that hath provoked his displeasure against thee III. Having foâ—nd out the particular Sin God aâ—med at in thine affliction then goe and confesse it unto God in Prayer with the aggravating ciâ—cumstances thereof freely judging and condemning thy self before God for the same with a broken and contrite heart And to such as confess their sins there is a promise of forgiveness made To thy confessions adde earnest and fervent Prayer unto God for the pardon and forgiveness of thy sins for and through the merits of Jesus Christ. IV. Wherein soever upon thine examination thou findest thy self to have been faulty thou must endeavour to amend and reform for as the end of thy search is to discover what is amiss in thee so the end of thy discovery is to amend and reform what hath been amiss in thee And truely without this it will little avail thee to pray unto God for the removal of thine Affliction for the Lord himself noteâ—h continuance in sin to be the chief cause of the continuance of his hand of affliction upon his people Isa. 9. 12 13. V. Though Afflictions are special opportunities for Spiritual advantages yet seeing they are not of themselves able to work any good in thee without the special assistance of Gods Spirit working together with them be earnest with God in Prayer for a sanctified use and improvement of them that as he doth afflict thee so he would teach and instruct thee by his holy Spirit how to make a good use thereof to the spiritual advantage of thine own soul. In all thy addresses unto God in Prayer begge of him that no affliction may pass away unsanctified and pray more for the sanctification of them than for their removal VI. In the time of thy affliction vow and promise unto God better obedience for the time to come that thou wilt bee more careful in the avoyding of those sins for the commission whereof and in the performing of those Duties for the omission whereof thy Conscience checks thee David speaks of Vowes which he had made unto God in the day of his trouble and distress and truly this vowing unto God newness of life better obedience and a greater watchfulness over our selves for the time to come is a necessary duty to be oft performed by us especially in the time of our Sickness and that in regard of the weakness of our flesh for howsoever in our sicknesses and afflictions there may be good motions purposes and intentions in our minds yet through the weakness of â—our flesh we are apt to start from them Now a Promise and Vow is a special means to keep us from starting from our good motions and purposes VII Be careful to perform the Vowes aâ—d Promises thou makest unto God in the day of
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
our selves as against all filthy and unclean speeches so likewise against all idle words These are the kinds of corrupt Speeches and communication which we ought the more carefully to avoyd in regard of the hainousness thereof II. Accustome your selves to holy conâ—â—rences and good communication It is not sufficient to abstain from corrupt communication except you accustome your selves to good communication for it is good and gracious speech which commendeth a good and a sound heart even as its good fruit which commends a good tree III. In all your conferences forbear to speak evil of others This direction the Apostle Iames giveth Speak not saith he evâ—l one of another the word in the original properly signifieth a speaking one against another and forbids all manner of words tending to the disgrace and disparagemen of your Neighbour whether that you speak be for the matter of it true or false for a man may bee said to speak evil of his Neighbour two ways viz. 1 By raising false reports 2 By a divulging of their secret evils This God did expresly forbid his own people the Jewes Thou shalt not goe up and down as a Tale-bearer among the people like unto a Pedler which carrieth his Pack from house to house venting here a little and there a little until at length he hath uttered all his Wares Thus there are too too many who goe up and down from house to house uttering slanders and reproaches as Wares which indeed is the Devils proper sin who is stiled the accuser of his brethren Oh consider that God will surely recompence this into your bosomes for as our Saviour speaketh Iudge not that yee bee not judged for with what judgement yee judge yee shall be judged and with what measure yee mete it shall be measured to you again So that thou shalt be sure to find others that will be as ready to judge thee and to speak evil of thee as thou hast of thy brother who will have as little care of thy credit as thou hast had of thy brothers so farre shouldst thou be from wronging thy neighbour by being the author and spreader of evil reports that thou shouldst not lend thine ear to them that spread them for thine ears may be as guilty as thy tongue therefore such evil speaking should not be heard without some expression of dislike which would bee a special means for the suppressing of them IV. Be not lavish in your words but sparing in your speech utter not all that you hear or know Which rule the Apostle Iames giveth in Chap. 1. 19. Let every man saith he be swift to hear but slow to speak V. Be well advised before you speak for oftentimes many mens tongues doe over-run and out-strip their wits But doe you forethink whether that you are about to speak be suitable and seasonable and let not thy tongue run before thy mind VI. Let your ordinary speech be plain without oathes and imprecations yea without all vain asseverations and protestations This direction our Saviour giveth Let your communication bee yea yea nay nay i. e. let your ordinary speech be plain and naked without any oathes imprecations asseverations and protestations For whatsoever is more than these i. e. whatsoever exceedeth a simple affirmation or negation cometh of evil i. e. of the evil one the Devil VII In all your Conferences speak nothing but the truth This direction the Apostle giveth Wherefore putting away lying speak every man truth with his neighbour Though lying be a sin common amongst all sorts of people not only children but also grown men and women as in their ordinary discourse so especially in their trading wherein what more ordinary than lying and dissembling yet is it a most hainous sin as will appear by due consideration of these particulars 1 It is a Sin against knowledge and conscience it cannot be ignorantly committed for ignorance is against the nature of a lye the word in Latine to lye is as much as to speak against ones mind and knowledge 2 It is most agreeable to the Devils nature so that a lying spirit is a Diabolical spirit and a Lyar carrieth the very image and picture of the Devil who is the father of lyes 3 It pulleth down Gods fearful Iudgement and Vengeance and that both temporal in this world and eternal in the world to come for proof whereof observe in general what David saith Psal. 5. 6. God will destroy all that speak lyes More particularly for Temporal Judgements in this world the Prophet Hosea reckons up this Sin amongst those gross sins which caused God to send Famine Plague Sword Captivity and other like Judgements on the Israelites For eternal Judgements we find them likâ—wise threatned against this Sin as in Revel 21. 27. we find Lying reckoned amongst those sins which bar us out of heaven and Revel 21. 8. we find it reckoned amongst those sins which thrust us into Hell But the fearful and unbeleeving and Murtherers and Whoremongers and Sorcerers and Idolaters and Lyars shall have their part in the Lake whâ—ch burneth with fire and brimstone here lying is reckoned amongst those sins which thrust us into Hell And wee may further observe amongst what hainous and capital Sins Lyars are reckoned even amongst Murtherâ—rs Whoremongers c. which further shews the hainousness of this sin VIII Pray unto God to sanctifie your speech and so to direct it by his holy Spirit that it may tend as to the glory of his name so to the good both of the speaker and hearer All our endeavours are nothing without God and therefore we had need goe unto him by prayer so to sanctifie our words and speeches that they may tend to the good of others and minister grace to the hearers CHAP. VII Of Watchfulness over our Actions AS we must be watchful over our thoughts and words so likewise over our actions For the more profitable pressing of this part of Christian watchfulness I shall give you some helps to direct you therein I. Make Gods Word the rule of all thy actions This direction the Apostle hinteth in Gal. 6. 16. As many as walk according to this rulâ— peace be on them and mercy Where the Apostle terms the Word of God the rule whereby we must walk and square all our actions Quest. What is to be done in such cases wherein we are doubtful and uncertain of the will and mind of God and what is most agreeable thereunto Ans. 1. In doubâ—ful cases where the reasons on both sides seem to be equally ballanced observe which side seems most to tend to the glory of God the good of thy Neighbour and thine own Spiritual welfare and incline rather thereunto and know that when thou shalt propound these things as thine end and aym and make them thy Bias God will then delight to make known his good pleasure to thee 2 Seek advice from others whom thou conceivest to bee godly
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
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
Religion especially touching mans miserable condition by Nature and the state of redemption by Jesus Christ. 5 If thou perceivest that he hath not a due sence of his Sins endeavour to affect him with a sence and apprehension of his Sins and the hainousness of them as also of his miserable condition in regard of the punishments due unto him for the same which are all Judgements and Plagues here and eternal death and damnation with the Devils and damned in Hell 6 Question him concerning his willingness to dye and his hope of a better life after this and upon what foundation he builds his hope of salvation whether upon his good meaning and desires or upon his just and honest dealing with men or upon his frequent performance of holy duties If thou perceivest that hee builds his hope of Salvation upon any of these or upon any thing besides Jesus Christ labour to take him off from those false bottoms by shewing him the insufficiency of his good meaning and desires yea of his civil and religious righteousness to salvation how they are but rotten foundations whereon to build the hope of his Salvation 7 Having taken him off from his false bottoms and rotten foundations then instruct him in the only true ground of Salvation whereon hee may safely bottom his hope of Salvation viz. Christ and his righteousness with the Merits of his Death and Passion 8 Labour to convince him that there is no way or means of Salvation but only by beleeving in Jesus Christ by receiving him as his Priest and King by resting upon his all-sufficient Sacrifice for the pardon and forgiveness of his sins here and for eternal life and salvation hereafter 9 Perswade him thereupon to goe out of himself unto Christ to adventure his soul upon him with a disclaiming of all his own righteousness as filthy raggs to place his whole confidence upon the righteousness of Jesus Christ and upon the merits of his Death and Passion To this end set forth unto him the perfection of Christs righteousness the all-sufficiency of Christs Sacrifice with his willingness to receive and embrace all poor Sinners that will but come unto him and cast themselves and the burden of their sins upon him 10 Perswade him from his heart to forgive those who have wronged him as he expects forgiveness at the hand of God and if he hath wronged any by acts of injustice perswade him to make what restitution and satisfaction he is able telling him that goods ill gotten will prove a moath to consume and a fire to burn his whole estate 11 Because as the Apostle speaketh If we judge our selves we shall not be judged of the Lord. Perswade him to keep a Day of Judgement in his own Soul by calling to mind his Sins together with the aggravating circumstances of them and then to arraign and condemn himself for the same judging himself guilty as of all Judgements and Plagues here so of eternal torments in Hell hereafter and then to fly unto Jesus Christ for the pardon and forgiveness of his Sins who is a true City of refuge to all those who fly unto him against the Hue and Cry of their Sins and will in no wise cast out any who come unto him CHAP. XX. How to cloze the Day with God HAving shewed you how to walk with God all the day long I come now to shew you how to cloze the day and lye down with God in the evening The Directions may be brought to these two Heads 1 Such as concern our behaviour in the Evening before our going to bed 2 Such as concern our behaviour at our going to bed I. The Directions which concern our behaviour in the Evening before we goe to bed are these 1 With-draw thy self into some secret and retired place and there look back and call to mind how thou hast spent the day consider how thou hast performed the fore-mentioned Duties belonging to the several parts of the day call to mind what thy carriage hath been in secret and what in company how thou hast improved the one and the other and whether thou hast discharged the duties of thy place calling and relations As he is the best Trades-man that every day in the evening taketh an account of his worldly losses and gains so he is the best Christian that every day in the evening taketh an account of his Spiritual losses and gains whether he goe forward or backward in the ways of godliness And therefore as many Shop-keepers have their Day-books where into they enter all their buyings and sellings even all their worldly transactions which they usually review in the evening so will it be a point of Spiritual husbandry in us every evening to review the passages of the day and our transactions therein which would tend exceedingly to the good and welfare of our souls History tells us of many Heathens who were wont every evening to review the transactions of the day as of Sextius the Roman Philosopher of whom it is recorded that every evening as he was going to bed hee would question his soul what Evil he had healed what Vice he had withstood that day in what regard he was better then before an example worthy our Christian imitation and a shame it would be to us to fall short of Heathens herein II. Call to mind the passages of Gods Providence towards thee and treasure them up in thine heart and memory labouring to make a right use of them The truth is it is an argument of a prophane and irreligious heart to let the remarkable passages of Gods Providence pass away without any due observation of them for as the Psalmist speaketh The Lord hath so done his marvellous works that they ought to be had in remembrance and therefore it is thy duty and will be thy wisdome as in the day to take notice of all the passages of Gods Providence towards thee so in the evening to call them to remembrance that they may take the deeper impression upon thee III. If thou hast been moved to anger in the day time let not the Sun goe down upon thy wrath which is the counsel of the Apostle Paul whereby he implieth such a speedy suppression of anger that it may not sleep with thee for saith he in the next verse This is to give place to the Devil who like the Lion that is greedy of his Prey when the Sun is down creepeth forth seeking whom he may devour and in the night season coming to the angry man in his bed saith Gregory he setteth before him the greatness of the wrong done unto him and aggravateth the â—ame by all the amplifying circumstances thereof to heighten up his anger to a revenge and therefore saith the Apostle Let not the Sun goe down upon your wrath but if you have been moved unâ—o anger it must not live past a day lest in the day having conceived some displeasure thou travel with