to quiet thy conscience and then mark what sin those places speak against or condemn or what duty they commend and by that you may discover what sin it is that lies in your bosome what Treatises they are that you like not to read that are practical or what Sermons they are that startle you and as before consider what sins they are those Sermons reprove 7. Consider what sin it is that thou alwayes speakest against with limitations cautions and distinctions but against the contrary sin thou dost speak without limitations but absolutely with freedome both of speech and spirit As when a covetous man speaks against covetousnesse hee speaks as David did to his Army when they went out against Absolon Deal kindly with the young man Absoloâ— said David as if hee had said 't is true hee lay with my Concubines but hee is a young man and as hee so they do endeavour to take off the bitterness of our spirits against the sin they seem to speak against but when a covetous man speaks against prodigality then vox non faucibus haeret But hee speaks with that freedom and with that earnestness that it is evident that hee accounts it an enemy that hee deals withal 8. Another rule is this when thou alwayes speak'st against such a sin when its contrary is spoken against but not e contra As for example when one speaks against covetousness a covetous man will alwayes speak against prodigality I but saith hee hee is worse than an Infidel that provides not for his family and will tell you of the example of the Pismires and many other places of Scripture against those that are prodigal in expending or not diligent in getting riches but if hee speak against prodigality you shall not have him speak a word against covetousness there 's altum silentium Concerning The ninth rule to know thy Master sins what they are Are thine afflictions painful or shameful or such as take away thy profit as poverty generally God does strike us in the master vein Those that belong unto him if pride bee their master sin hee sends them an affliction that brings shame upon them if covetousnesse hee sends losses if voluptuousness such afflictions as are painful Now in wicked men hee does clean contrary generally gives them their hearts desire so that if they bee proud and ambitious hee lets them have honours and the praise of men if they love riches they are generally rich for God generally gives them their portion in this world as it was said to the rich man Son remember thou receivedst thy good things in this life Though this rule holds not alwayes neither the rules formerly nameed if one takes them singlely they will not bee sufficiently discovered but when many of these meet together they give very great light for the understanding and finding out of our Master sin There are other rules also from our age our callings or from the places and times wherein wee live but I hasten to the cures of this our Master sin The first cure is to read the Scripture and gather together all those places that speak any thing concerning that sin or the contrary grace or concerning the acts of either of them as if Pride were the sin thou would'st especially cure write down all those places that speak either of pride or of humility or of the acts of either as of censuring of a high look or a scornful eye or of anger c. So shalt thou see what the judgement of the Spirit of God is of that sin and so thou shalt know its sinfulnesse and the judgements of God against that sin and so thou shalt know its mischiefs thou shalt finde also the promises that God makes to the contrary grace and the acts thereof thou shalt also finde several cures and remedies set down by the Spirit of God which are alwayes the safest and best For though many times humane reason judgeth others to bee more effectual yet hee that will be wiser than God shall finde himself a fool 2. Improve Ordinances and duties against thy sin as when thou goest to receive the Lords Supper let one end and aim of thy receiving of it bee to mortifie that sin For though the Lords Supper bee a spiritual medicine and antidote against all sin yet it works especially upon that for the remedy whereof it is especially taken Bee sure in all thy solemn and ejaculatory prayers especially to pray against this sin let it have no quiet possession Read also those Treatises especially that write against the sin or of the contrary grace 3. Improve thine acquaintance against this sin if thy sin bee anger acquaint thy self with meek persons for as hee that keeps company with angry persons will learn their wayes So if thy sin bec pride bee acquainted with those that are humble and bee often in their company three great advantages come by it 1. It will hinder thee from many acts of that sin for even as prophane persons do very much abstain from all sin when they are in the company of Saints so wilt thou also bee ashamed to commitacts of pride in the company of one that is eminent for humility 2. Such an one will bee more able to discern even the most minute and smallest acts of pride in thee and if it bee thy Christian friend for for that end I would have thee chuse him hee will reprove thee not only for gross acts of pride but for the appearances thereof As he that 's acquainted with a Critick in Latin should not only bee admonished of him of incongruous Latin but also of un-elegant 3. The constant examples of humility and so of other graces will as it were transform thee into that image The fourth remedy is to resist the beginnings of sin and that advice is threefold 1. There is principium respectu affectus per modum causae 2. Respectu gradus 3. Respectu consuetudinis 1. Therefore the first advice is cure the cause of your sin if you will cure your sin as hee that would cure heat in the face the way is not by application of outward medicines only but cure the cause of it the indisposition of the liver from whence the blood comes to bee vitiated so to cure anger the best way is by curing the cause and root from whence it springs pride for generally if not alwayes it comes from pride the irregularity of anger I mean for to cut off the branches only keeps the tree from bearing fruit for a while but pull it up by the root and it is cured for ever So I would have you finde out the root and cause of the sin you finde your self addicted to if it have a root and apply your remedies to the root 2. Principium respectu graduum Then the advice is before the sin gets strength and comes to an height to its Paroxisme for every thing is weak and easily overcome at the beginning which afterward grows
is doubtlesse farre from being an eminent Christian and those that make this Covenant are not onely to tell one another what they see evident to bee amiss but they are also to tell them of their fears and jealousies and of the reports yea even of slanders that are spoken of them for a Saint may get a great deal of good from slander for generally wee do something that gives some occasion to the slanderer to misreport us for if they report that one is a drunkard and a glutton though we may be far from deserving those calumnies yet it gives us just occasion to examine our selves whether wee do not take somewhat too much liberty in the use of the creature and many times wee should go so far if slanders were not raised that wee should deserve them Another great advantage from this our Communion with the Saints is our being acquainted with all their spiritual experiences the waies means that God useth with them what places of Scripture do most affect them either by way of Consolation or provoking and stirring them up to a more strickt and circumspect walking and to a high prizing of and longing after heaven and Christ which places will either stir us up and work the same frame of heart in us or else they will much humble us when wee consider the strange frame of our own hearts that those places that makes others like the charets of Aminadab should not move us and those places that enflame others should not thaw us Another rare advantage that wee have with Gods people is from those high discoveries that God makes of himself to them upon their beds of languishing a little before they depart hence and bee no more seen and because I will not transgress my own thoughts in this particular being confident that relations of the great discoveries that God doth make to his people wil much affect the Christian reader therefore I shall relate some few of the eminentest I know A very precious Christian acquaintance being sick unto death as those that were about have thought I coming to her she said Sir I have examined my own heart but am not willing to trust it but desire the seal of your Ministery and that you would try and examine if there bee any way of wickednesse in me I put her to her choice whether shee would discover her own condition or put mee to finde it out by questions shee chose the former and said O sir God hath handled mee on his knees from my Cradle to my grave for I hope this night the nuptials between my Saviour and my soul shall bee consummate I askt her if shee could remember the time of her conversion shee told mee that shee alwaies lived blamelesse since she could remember But about twenty years ago I was at a Sermon and the point that was spoke to was that every done ought to examine what it was that they had that they durst own at the day of judgement I went home and examined my graces I found them weak and bid them stand by I durst not own them at the day of judgement I examined my duties and found them sinfull and when I found nothing in my self I went out of my self unto that rock that is higher than I and there I have been to this day Her pronunciation as well as her expressions being full of joy and earnestnesse I askt her whether none of her sinnes lay upon her conscience and whether shee used to have such joyes shee answered that God had hid all her sinnes from her for the present and that she formerly used rather to have calmness than joy but now there was a beam of light and joy came into her soul but how shee knew not and speaking much of her desires to bee dissolved I askt her why shee desires to dye shee answered that shee might bee rid of sinne and free from temptation and have an eternity to praise her God in A Neighbour of hers comming in to see her who was a carnal man she left her discourse with others and applyed her self to him and with abundance of intention of spirit and voice shee said O Sir see that you get Christ and the time that you spend in your Garden for hee much delighted in his Garden spend on your knees for I le tell you I would not loose the joys of my dying hour for ten thousand worlds some about her wisht her not to speak so loud for shee would spend her self not speak for my God said shee I will speak for my God as long as I am able to speak and when I can speak no more I will hold my tongue and it was so by Gods good providence that shee resting pretty well that night the next day shee beganne to recover whereupon shee fell a trembling every joynt and shee being askt why shee trembled and what became of her joyes shee answered that â—er joyes was as great as ever but shee trembled to think that shee should live to dishonour that God that gave them when shee was well recovered I askt her what were become of her joys shee answered mee that ever since shee knew God shee had the faith of adherence and I hope that God would have mercy on mee but I never thought it almost possible that God would ever shine upon such a dung-hill as I am but now I can say that God hath stampt upon my soul that I am his and he is mine That precious Saint Mris. Drake of whose life and death there is a little Book worth the perusing out of which I shall only give you an account of her carriage and the wonderful raptures that God gave her a little before her death She was a woman of great temptations and desertions for the space of ten years yet notwithstanding the endeavours and labours of those four eminent servants of God B. Usher Doct. Preston Mr. Hooker and Mr. Dod but at last growing sickly being free from her desertions she became incessant in her discourses of heaven and of the things of God night day so that she took little rest but spent her time and strength in duties and conference shee knew her end approached neer though others lookt upon her distemper rather as an indisposition of body than a fit of sicknesse but she being confident she should dye and thereupon went to her Fathers house where shee alwaies desired to end her daies and Mr. Dod comming to her spending much time in prayer conference and expounding the Scripture shee carried her self with such unsatiable desires of more and such inflamed discourses of the things of God that they were all fill'd with admiration The Lords day before her death shee call'd all her children together and with many admonitions and zealous instructions and heavenly discourses shee spent much time that day with them The Tuesday following Mr. Dod came and spent some time in heavenly discourses and then went to prayer and suddenly as prayer
very bodies will receive alterations in the combate If so bee Religion bee such an easie thing as some lazy persons will make it let them answer mee these few Queries 1. Why does the Scripture speak otherwise of it Why does Christ say Strive to enter in at the strait gate for many shall seek to enter in but they shall not bee able if wee may bee lazy in this work Why are wee commanded to stir up the grace of God that is in us 2 Timothy 1.6 Why doth God by his Prophet complain that no man stirs himself up Isai 64.7 Why does the Scripture speak of following hard after God and of our life as a continual war-fare 2. How comes it to pass that most eminent Saints have found so much ado Do wee not read how Jacob wrastled all night with teares and supplications Hosea 12.4 How did that blessed Apostle Paul fight not as one beating the ayr How did hee presse forwards towards the mark forgetting the things that were behinde and beat down and keep in subjection his body How hee was in fastings often in perils by Sea c. passed thorough good report and ill report and how comes it to pass that thou thwarting one corruption or denying thy self in any thing thou givest thy flesh what ease what diet what pleasure soever it desires If it bee but a little cold rather than thou wilt endure it thou wilt leave Ordinances duties as much Religion as may stand with the praise of men the ease of thy body the saving nay the increasing of thine estate if that will save thy soul O how far art thou from leaving hating Father and Mother and Brethren and Sisters yea thine own life for his sake Flatter not thy self if thou wilt not cross a lust nor leave a sin in the time of peace thou wilt not leave thy life in time of persecution for his Namessake 3. Why does the Scripture say that the righteous shall scarcely bee saved And bee thou sure that if ever thou comest to heaven thou shalt wonder how it was possible but that then thou shalt see the infinite wisdome and power of God ordering things how it was possible that thou shouldest escape such imminent dangers Thou wilt see that thousands of times in thy life what with thy back-slidings thy gross carelesness of duties and in duties by the victories that temptations have gotten of thee that thou hast been at the very brink of the pit of hell and that there has been but an haires breadth betwixt thee and destruction Alas the senslesnesse of thy dangers temptations corruptions makes thee so careless and so little to wonder at thy safety like him that in a dark night rid over a very narrow long plank that was laid over a great bridge that was repairing when they who knew the danger ask'd him how hee came into the City that way Hee said why what should ail him hee came and rid over the bridge But the next day when hee saw the danger hee had escaped the apprehensions of the danger though past made him fall down for dead Surely if thou comest to heaven with lazy wishes and performances it must bee by some other way than ever the Word of God hath spoken of it must bee by some Gospel that Paul never preach'd nay such an one that if hee or an Angel from heaven should preach they should be accursed 4. Go and enquire of all the Saints of God of the most experienced Christians and ask them that have twenty thirty sixty yeares experience of the wayes of God and power of godlinesse and they will tell thee that though Religion and keeping of strict communion with God has more delight in it than the world can know and such that if they had ten thousand worlds they would give all to enjoy him whom their soul loves yet they will tell you also that it has cost them many a fervent prayer many a strong cry many a doubtful conflict many tears sighs and groanes nay they will tell you that they have so strange and strong temptations still to grapple withal and that not any corruption is so fully vanquish'd but that it sometimes troubles still and that as long as they have an heart so full of corruptions and live in a world so full of temptations and Satan is so full of malice they do not nor can expect to put off their armour and think to sleep upon a bed of Roses generally 't is peoples ignorance and want of experience that makes them have such light and slight thoughts of the great businesse of Religion Indeed if they think it easie from their sense and conference in the power of God that 's something Men generally in the matters of Religion do as presumptuous persons do in their confidence of the pardon of their sins they think sin displeases God no more than themselves and from their senslesnesse of the sinfulnesse greatnesse and number of their sins proceeds their easinesse of their carnal belief of the pardon of them So from their senssesnesse and ignorance of the greatnesse of the work and labour of love and the number and impetuousnesse of their own corruptions and Satans temptations proceeds their carnal confidence of their easinesse to bee saved Is it so then that the established Decrees of God and the experience of all Saints shews that the way to heaven is up hill it is not to bee attained without fightings without and fightings within and must thou have a private way made for thee only to go to heaven in must the Rock of God his Decrees bee removed and the experience of all the Saints on the earth be altered for thee Job 18.4 May wee not say in this case as it is in the matter of poverty that which makes one live contentedly is that ones minde and ones estate agree Wee generally desire that God would bring our estates to our mindes and God requires of us that wee should bring our mindes to our estates as to our content it is all one which of these two are done and is it not much more reason that wee should yeeld to the desires of God than that hee should yeeld to ours So in this case Is it not much more reason that we should make the work of Religion easier and easier by multiplying holy duties for the more wee pray the easier and the better wee pray than that God should make it easier by abating our work For as in the other instance if God should give us according to our desires in earthly things there would bee no end for that which wee desire to day would as little satisfie us to morrow as that which wee desired yesterday doth satisfie us to day so if that our duty should bee abated there would bee no end unlesse God would bee satisfied that wee should do nothing at all in his service for hee that is unwilling to pray thrice a day will bee more unwilling to pray twice within
profit if wee love the impediments more than the things they keep us from as if wee love a multitude of worldly imployments more than grace How justly may God give us up to our owne hearts desires And it were better for us bee given up to Satan by way of excommunication for that is but for the destruction of the flesh that the Spirit may bee saved in the day of the Lord But whosoever is given up to his owne hearts desires is given up to them both for the destruction both of body and soul THE THIRD PART Wherein are set down Severall meanes and helps For attaining The Power of Godlinesse CHAP. I. The first thing that is necessary for a godly life is faith THE first thing that is necessary to an holy life is Faith for without that 't is impossible to please God 't is the foundation of things hoped for and the foundation of our love I have many times seriously thought what is the true reason why so few believe the Scripture assuring my self that if they did firmly believe it were impossible that their lives should bee so contrary to it For although as I have said conviction does not necessarily work conversion yet it would work reformation or at least it would not suffer them to go on with so little fear and dread upon their spirits as they do Now though divers pretend that it is because divers speculative truths that are set down in the Scripture are so contrary to or at least above their reason that they cannot assent to them yet I am very confident that it is the practical truths of the Scripture that they stop at which they being loth to obey they are fain to pretend or by the just judgment of God they are dis-inabled to believe those truths that are more speculative that this is the reason seems to me evident because that they cannot but confess if not all most of the practicals of the Scripture not to bee against nor above reason but such as whosoever shall obey and live according to them that their very enemies cannot but approve of their lives And this was it that made the Christians both in respect of their charity and love one among another and to their enemies to bee admired and commended even by their persecutors amongst whom they lived The very Heathen could see a beauty in Holiness therefore since the glorious light and lustre of the holiness of the commands of God in Scripture is so clear that men cannot but be convinc'd and yet will not obey no marvel that those saving truths of the Gospel which cannot bee seen by the light of nature I say 't is no marvel that God does not give them of that light which is supernatural since they resist and make no better use of their natural light living quite contrary to those things that teacheth them And it is observed that one reason why God has not made all his truths so clear and demonstrative as mathematical natural truths are is that he would order matters so that those that were of corrupt mindes might finde some pretences for not believing of them for to such people God may justly send strong delusions and it may bee it is much better even for the people of God that all wicked men are not fully convinced of divine truths for that would make them much more outragious and malicious for those whom the truths of God convince but not convert they do inrage as they do Satan who believes and as it does those who commit the sin against the Holy Ghost who hating the truth they know are the greatest and most malicious persecutors nay and indeed 't is a mercy in some kinde even to the wicked also for it is better that they should not know the truths of God since if they did know them they would not obey them therefore if thou wilt believe obey that is if thou wilt believe the mysterious truths of the Gospel obey the holy commands of the Gospel do what thou knowest and thou shalt know what as yet thou art ignorant of I have also considered with my self what truth is the most difficult to believe and to mee it seems that to believe that God hath given his only beloved Son to die for sinners is that truth which we hardliest yeeld to For first our pride is utterly against it for by nature we love to go to heaven by our own merits and to bee justified wholly from another and for our own works not so much as to bee one ingredient in our justification and our own free will to have no hand in our regeneration and our own good works in our glorification by way of merit the pride of man will not stoop to And then secondly it is utterly against humane reason partly because wee think with our selves that God might have forgiven us our sins without so much ado as to have his own son suffer so much for us but wee little consider that wee many times do many things our selves with a great deal of trouble out of love which may bee done as well without us so the mother nurseth her own childe and dresseth it and doth many other things which shee might have done by others as effectually though shee were only a Spectator And further wee must understand that there are two special reasons why God gave his Son and Christ gave himself to die for us chiefly to satisfie his justice as also to satisfie us of his love and it is not easie to say which are hardest to bee satisfied for 't is true that hee that injures forgives not wee therefore having so much offended God can hardly forgive him that is believe that hee will forgive us hee therefore to satisfie and cure our infidelity gives us his only son to die for us to give us an infallible testimony of his love the sufferings of Christ did satisfie the Justice of God by way of merit and our infidelity by way of motive the sufferings of Christ did reconcile God to us and the Spirit of Christ doth reconcile us to God It was necessary that hee that satisfied Gods Justice should bee God and it is as necessary that hee that satisfies us of Gods love should bee God also Another thing that hinders our belief of this mystery is because the goodness and love of God is so exceeding great that wee cannot believe it for wee are subject to judge of God by our selves and therefore because we should never suffer our onely beloved childe to die a miserable shameful death to save an enemy therefore wee judge that God cannot do so neither Hence it is that the more patient meek long-suffering wee grow by the grace and Spirit of God the more easily do wee believe his love to us but if wee truly consider that which makes this mystery of love incredible should make us believe it viz. the greatness of it for since God hath said in his Word that herein
may'st easilie spiritualize It is stored of M. Dod who intending to marrie but being troubled with fears and cares how hee should bee able to live in that condition since his incomes were but small and but enough to maintain him in an unmarried condition looking out of the Window and seeing a Hen scraping for food for her numerous brood about her thought thus with himself This Hen did but live before it had these Chickens and now shee lives with all her little ones upon which hee added this thought also I see the Fowles of the Ayr neither sow nor reap nor gather into barnes and yet my heavenlie Father feeds them And if thou gettest that spiritual Art like the Bee to draw sweetness from everie flower and if thou canst turn everie thing thou hearest and seest into holy meditations these ejaculatorie prayers will come of themselves for holy thoughts of God end in holy prayers to God 4. Get a sense of thy own vileness and inabilitie of doing any thing that is good or resisting any thing that is evil and that will make thee cry to God upon all occasions whether of dutie or temptation 5. Hinder not the motions and breathings of the Spirit upon thee quench not the Spirit and the Spirit of God will inflame thee for when the fire of his love is kindled in thy heart what would hee but that it should burn nay wee must not only not hinder but earnestlie desire these breathings of the Spirit Cant. 4. ult Awake O North winde and blow O South winde upon my garden that the spices thereof may flow forth for if the fire bee blown the sparks will arise 6. Much frequent the company of Gods people for their companie will much inflame green wood will burne when it is mixt with that which is very dry and if thou canst get thy heart inflamed love will dictate and furnish thee with thoughts enough but I must give some few cautions 1. By this expression of ejaculatorie prayers I meane all manner of holy thoughts whether they are praises of God or prayers to God whether they bee any admirings as Lord what is man that thou regardest him or any abasing thoughts of our selves Psalm 73.22 how foolish was I and ignorant c. or whether by enquiries after God as when shall I come and appear before God Psalm 42.2 or with our own soul Why art thou cast down O my soul Psalm 42.5 6. so that I use the word Ejaculatorie prayers very comprehensively 2. Let thy ejaculatorie prayers bee frequent but not customary for as I have already said such kinde of customarie ejaculations whosoever useth them is neer of kin to a common swearer 3. Though they bee short let them bee fervent 4. Let them generally bee mental except thou art alone and if they bee vocal bee rather passive than active in them As David held his tongue until the fire burnt and hee could hold in no longer but burst out in this expression Lord let mee know my end and the measure of my daies 5. You must not leave off solemn duties and think to supply the want thereof by ejaculatory prayers for they are not to justle out but help one another This is as if the Priests should content themselves with keeping the fire burning alwayes on the Altar and neglect their morning and evening Sacrifice And as when Solomon first offered Sacrifice at the Dedication of the Temple there came down fire from heaven to consume it but afterwards they were to keep in the fire day and night by continual supplies of fewer So that if they let the fire go out they were not to expect that God should by fire from heaven consume their Sacrifices as oft as they were to offer them So it is with every soul that belongs to God at first God doth inflame the soul with fire from heaven but when once God hath kindled that fire wee are to keep it in by continual ejaculatorie prayers for else how can wee expect that God will alwayes kindle it anew when wee go to our solemn duties CHAP. IV. The next great help direction for attaining of Holiness is reading of holy books THe next direction and advice is to read holy books the chief and fountain of all the rest is the Scripture which is able to make us wise unto Salvation I confess it doth amaze mee to think that any one that dare own the name of a Christian should forbid the people of God to read the Bible but when I consider that Popery is upheld by cruelty and policy and that it is unpossible but that their errors should bee detected if their ignorance were dispelled then no marvell they should forbid the reading of the Scripture but because there is so much fear that their errours will bee spread I shall speak a word or two to this point 1. What reason imaginable is it that they to whom the Scripture is commanded to bee read should bee forbidden to read the Scripture but the Scripture is commanded to bee read even to men women and children Deut. 31.11 12. 2. How sensless is it to say I write and send a letter to such a man but I intend not that hee should read it Now it is plain that generally the Epistles of Saint Paul and others were writ to all the Saints in that City to which the respective Epistles are directed as appears by the titles of the several Epistles And for any one to say that Paul c. did not intend that they should read them notwithstanding they sent them to them is so sensless that the very naming of it is sufficient confutation But if any one desires further satisfaction in a thing so evident let them read the strict command of the Apostle that they should read it 1 Thes 5.27 I charge you by the Lord that this Epistle hee read unto all the holy brethren And in his Epistle to the Colosians hee commands them not only to read the Epistles writ unto them but the Epistle writ to Laodicea also and that those of Laodicea should read the Epistle writ to Coloss Colosians 4.16 3. Those that have been frequent in searching the Scripture and thereby to judge of the Doctrine that was delivered to them by St. Paul were commended then it is a commendable thing to read the Scripture except one can search the Scripture without reading of it Now it is plain the Bereans were highly commended for this very thing Acts 17.11 4. Our Saviour doth command the Jewes to search the Scriptures John 5.39 Paul commends Timothy for learning the Scriptures from a childe 2 Tim. 3. 15. and hee is blessed that reads and that meditates in it day and night Rev. 1.3 Psalm 1.2 Object But they say Alas how can poor simple people understand the Scriptures I answer 1. Ask God that question who commands them to read the Scriptures as hath been shewn already 2. One main end of writing the Scripture
is for their sakes that are simple Prov. 1.4 Psalm 19.7 Psalm 119.130 3. The way that they would have simple people take is far more intricate for they would have them believe the Church but the marks whereby the Church is to bee known as Antiquity visibility c. one cannot know except one reads over the Fathers Centuries c. which requires more time and learning a thousand-fold than that which they pretend is too difficult for them viz. reading the Scriptures They take away the Scriptures which is the Word of Truth and give them images which they call Lay-mens books which God himself faith are Teachers of lies and for their saying that hence all our errours and heresies come that every one is suffered to read the Scripture they speak contrary to that of Christ Mat. 22.29 And for this reason learned men should rather bee forbidden to read the Scripture than others since generally all Hereticks have been learned men dare they blaspheme God and say as they must if this were true Lord thou hast commanded us to read the Scriptures and hast said that they are able to make us wise to Salvation and that the cause of errour is the ignorance of the Scripture yet we finde that it is the cause of all errours and heresies and therefore though thou hast strictly commanded it wee do as strictly forbid it But I must crave pardon that I mix any thing of controversie in a Treatise that I intended to bee purely devotionary therefore I must crave pardon also that I have handled this controversie rather in a popular than Scholastical way since my main end of publishing this Treatise is not for the wise and prudent but for babes in our Saviours sense Mat. 11.25 therefore I shall now return to my former way of more practical matter and shall set down some spiritual directions for reading the Word of God with profit Directions how to read the Scripture 1. REad it as the word of God there is abundance in this very direction for if wee consider the incomprehensible Attributes of God they would all inflame us with fervent desires to read it and infallible demonstrations to believe it and strong endeavours to obey it and indeed would inable us in all other respects to read it as wee ought to read it for did we believe it to bee the Word of God as John his Revelation or Daniel his wee should doubtless read it according to these several following directions For though it is true Daniel and other of the Prophets and Apostles were more sure that their Revelations were the Word of God than wee are that the Scripture is yet not then they were that the Scripture was and is 2 Pet. 1.17 18. and indeed wee ought to take heed that is read mark and consider it until the Spirit of Christ shall arise in our hearts and make us as certain of the divine truth of it as they were therefore the first great thing is to confirm our selves of this truth that the Scripture is the Word of God But this caution I must give that wee must take heed to go about this work meerly by the strength of humane reason without craving the assistance and light of the Spirit of God not but that there are such invincible arguments and demonstrations that except one bee resolved to finde out cavils wee cannot but yeeld to this truth yet God is such an enemy to the pride of humane reason that God doth hide his truths from those that come to discover them with a carnal eye Mat. 11.25 Therefore the second direction is to read the Word of God prayingly and thou art to pray not only that God would convince thee that this is his Word but that thou mayest read it with these several following qualifications 3. Thou art to read it reverently not as other books not as books of Phylosophy and History c. but there ought to bee upon thy Spirit the awe and fear of God I do not mean that this reverence that I speak of should bee shown to the paper on which the Word of God is printed though these also as the dead bodies of Saints are not to bee used with dishonour and despight but this reverence is to bee shown to the truths promises and commands c. the sense of the Scripture do not account them as light and trivial things but read them with fear and trembling as both the matter and author of the Scripture require 4. Read the Scriptures attentively exceedingly observing and marking what is writ in them as a man that is try'd for his life diligently observes the witnesses and sentence of the Judge because his life lieth at stake so do thou mark and observe the Word of God for it is thy life Deut. 32.47 5. Read the Word of God understandingly for to read and not to understand is like looking on a sealed book therefore when thou readest mark those places verses of whose truth or meaning thou doubtest and enquire the next opportunity thou hast of some faithful Minister and enquire the meaning of them what passages thou dost not understand at the first reading upon further examination or enquiry thou mayest understand it The Virgin Mary what shee did not understand but wonder at when shee first heard shee laid up and pondered in her heart that shee might afterward understand So the vision that was shown to Peter Acts 10. though hee understood not what it meant at the present yet hee did seriously consider what God meant by it It were an excellent work if there were a clear Comment upon the Bible that might only fill up an ordinary margent and yet explain the Text so fully that wee might have a competent understanding of it I commend the Annotations commonly called The Assemblies Annotations on the Bible Dixon and Hutcheson what they have done this way and those that shall think it too great a labour to read the Scripture over with these Comments may make use of them only for the understanding of those places that are difficult to them but it is a great pity and shame that several of the Gentry spend their time either in vain and sinful recreations or in such studies as Histories Mathematicks c. and let the Bible lie by as a book not worthy to bee understood by them especially since they profess themselves to bee Christians and confess that it is the Word of God As if a Lawyer by profession should spend his whole time in other studies and understand nothing or very little of the Laws of the Land People generally think that it belongs onely to a Minister as a Minister to study and understand the Scripture but it generally proceeds from their undervaluing of the mysteries and their distasting the holiness of its commands 6. You are to read it believingly for when once you understand it the next thing is to believe which is not so in any other writing in the world for
what book soever you read or Minister you hear when you do understand what they mean you are to examine whether it be a truth or no which they teach but as for the Scripture you are not to say How can this be but whether this bee the meaning of the words for the sense of the Scripture when once known is not to bee examined any further since there is no truth more evident by which the Scripture it being taken for the Word of God can bee tryed for since it is Gods Word it is as true as that God is true for since truth is essential unto God it is all one to deny that God is true as to deny that God is as since roundness is essential to a circle it is all one to say it is not round as to say it is not a circle 7. Wee are to read it applyingly Indeed divers commands were personal divers are in respect of their Office as to Ministers Magistrates divers were typical those that were personal as the command to Abraham to offer his Son so is not to bee applyed to any other save only to the equivalency of it viz. that nothing should bee so dear unto us but though in case God do require it wee should bee willing to part with it As for those commands that are typical they are ceased those that belong to any one as having such an Office are not to bee applied to any but of that office but as for the promises wee must not think that they were made to those to whom they were made because they were such or such but because they were so qualified viz. the promises were not made to Abraham as Abraham but to Abraham as believing Abraham and that promise which was made personally to him and confirmed with an oath was not made or confirmed by an oath that Abraham should have strong consolation only but that all the heirs of promise should have strong consolation also Heb. 6.14 17. compared together 8. Thou must read it frequently But because I have spoken more largely in that little Treatise viz. Directions to Christian Perfection I shall proceed to nominate what other books I would advise you to read CHAP. V. Wherein is set down a Catalogue of several books for the ignorant and poorer sort who in respect of their poverty cannot buy and of their ignorance cannot understand books of greater value and depth AFter my commending of the constant daily serious understanding reverent applying believing and conscionable reading of the holy Scriptures to all persons whatsoever 1. Bee they never so learned since the very Angels themselves desire to look into those mysteries though they despise the learnedst book that ever were writ by men as wonderfully below them 2. Though they bee the holiest knowingest and most experienc'd Saints since the Prophets and Apostles who themselves were pen-men of Scripture did read and meditate on and admire and study the Word of God as David Daniel Peter c. and did account it not less sure than the Revelations that God gave them Wee have a surer word of Prophecy 2 Pet. 1.19 and the more experience wee have of Gods goodnesse should not make us abate at all of our earnest desires of the Word of God for if wee have tasted how good the Lord is wee should still as much desire the sincere milk of the Word that wee may grow thereby delighting and being affected with it as wee were with that Sermon or that truth of Gods Word by which wee were converted as wee were the first day that wee were born of God 1 Peter 2.2 3. I say after such reading of the Scripture that the truths therein contain'd may be better understood and the commands thereof better practis'd to those specified in the title of this Chapter I commend these books following 1. The Plain-mans Path-way to heaven a book which partly because it goes by way of Dialogue as also because it answers the common objections of simple people against Religion as also because it writes very plain and stoops to the capacitie of the meanest I do highly commend it to such people to read The next is The Practice of Piety These two books I think next to the Scripture have done as much good as any two books in the Christian world The next book I shall commend is Mr. Balls Catechisme a book of great use and much solidity The next which is of super-eminency in its kinde is The Confession of Faith the larger and shorter Catechismes of the Assembly of Divines Another book of small price and bulk which after you are wel grounded in the principles of Religion set down in the former is a book called The fiery Pillar which hath very much in a little You may add to these for the better stirring you up to holiness and discovering of your spiritual condition Mr. Wheatleys New birth and his Sermon of the Redemption of time and Fenner of final impenitence and Mr. Shepherds sincere convert and sound believer Mr. Scudders daily walk is also a solid and very useful book Mr. Perkins his six principles and Mr. Dod upon the Commandments I am not willing to omit For those that are of a troubled conscience Doctor Sibbs his Bruised Reed and Souls Conflict As also Simmons his Deserted Souls case and cure are very good of which the two former are the plainest Mr. Baxter of the same subject 2. For those who in respect of their estates and capacities are able to buy books of greater price and understand books of higher knowledge FOr those that desire to encrease further in knowledge let them read Amesius his Medulla and Cases of Conscience and Calvins Institutions which are all translated into English for those that have large families especially of children I shall commend Bâ—ards Theatre of Gods Judgments as also Clerks Martyrology not but these two last books as well as the rest are fit for men of riper Judgements to read but because they are most fit for children and others of weak capacity for examples are easily remembred and understood and take deeper impression generally than precepts The Theatre of Gods Judgements sets down the Judgements of God upon blasphemers murderers swearers drunkards Sabbath-breakers disobedient children and therest of the sins against the ten Commandments and the Martyrology setting down the innocence holiness constancy of the Martyrs as also the mighty supports comforts that God gave unto them in their sufferings it will exceedingly provoke them up to an holy resolution to suffer for his sake who never leaves his comfortless nor forsaken and that which I very much intend in the reading of Martyrology is that they may bee brought to an utter hatred and detestation of Popery for they shall finde that there have been more massacred and butchered and greater cruelties and breaches of oaths vowes covenants by the Papists than ever were used since the world began by all the enemies of God and for a further
question since the world began whether there can bee one instance found of this kinde therefore do those things that thou art confident shall not bee a grief nor an offence of heart to thee when thou shalt come to breath out thy last breath 3. When thou stand'st in doubt of two things which to do and the Scale hangs even then consider which of these two the Saints would like if they knew what thou didst and do likewise for we should do our duties of holiness before God with that reverence c. as if all the world beheld us and do what wee do in matters of the world considering that God beholds us 4. Do that which if thou wert to make a description of a Saint you would put into his Character As thus Suppose there were a Sermon preached at such a womans Funeral and the Minister when he came to speak of the deceased person should say Shee was a woman when shee was dressing her self so exceeding curious that shee would not have a pin nor hair awry and shee went very rich and fashionable would any one take this as any part of her praise would they not rather think this argued her to bee a Saint that when shee was making of her ready shee was so busied about dressing of her soul that shee neither cared what nor how shee went as to her cloaths So if there were no place of Scripture for family duties yet this I think will carry it to any considering Christian that this is not a speech that agreeth with it self such a man is a very holy precious Christian for hee will never have any family duties never prayed with his Wife nor never instructed his family doth not this speech contradict it self So for a Magistrate who would ever think this to bee his Character that hee was for matters of Religion like Gallio never cared for those things so that men lived peaceably as to the Commonwealth nothing regarding whether they prophaned the Sabbath or blasphemed God or committed never such gross idolatry 5. If thou canst finde an example of those whom the Scripture canonizeth for Saints to direct thee of that wherein thou doubtest and their example bee rightly circumstantiated and commended that will serve to decide the controversie but if thou canst finde no example then consider what thou thinkest in thy conscience such a Saint would have done had they been in thy stead and especially what thou thinkest Christ would have done in thy case for wee having such honourable thoughts of the Saints and especially of Christ whatsoever our consciences think to bee evil wee should never think they would have done and our thinking that they would not have done it it strongly argues that our consciences judge it to be evil and then by consequence wee sin if wee do it for whatsoever is not of Faith is sin 6. Whatsoever thou commendest in others do likewise whatsoever thou condemnest do not for though it bee no sure rule to judge of actions by that that is certainly evil in it self which I condemn in another for my condemning of it makes it not evil in it self but makes it so to mee if I do it nay it makes mee not only guilty but inexcusable that of the Apostle is clear in this case Rom. 2.1 Wherefore thou art inexcusable O man that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest doest the same things It may bee that which thou doest condemn him for is no sin or if it bee yet hee might not know it to bee so and so might sin out of ignorance but thou art inexcusable for it can bee no sin of ignorance in thee for thy condemning it in another manifestly shewes that thou thinkest it to bee evil 7. Consider whether thou canst beg a blessing of God upon thy endeavours in such a matter so that whatsoever thou darest not ask Gods blessing upon do not do for it will bee unsanctified to thee since all things are sanctified by the word and prayer CHAP. XI The seventh direction for the attaining of the Power of Godlinesse viz. the choice of some grace wherein wee desire to bee most eminent in and several rules to direct our choice IT is a very good way for the attaining of the perfection of Holiness to chuse some grace from among others wherein thou desirest to attain the greatest eminencies and most to exercise thy self in not but that thou oughtest to attain eminent degrees of every grace But as Ministers endeavour to get all manner of learning as to bee skilful in language Church history in all the Arts and Sciences to read Phylosophers School Divines Casuists Commentators c. yet generally there is one or other of these wherein they endeavour after greatest eminency and their greatest endeavour should bee to attain a clear and full understanding of the Word of God And wee read of the Saints in Scripture though they neglected the practise of no grace yet they were generally most eminent in some one as Abraham in Faith Moses in Meekness Job in Patience and Elias in Zeal Now the rules to guide thee in the choice of that grace that thou shouldest most strive for eminency in are these 1. Chuse that grace which is of most universal and special use as Faith Humility Meekness c. for though some other grace should bee more excellent in it self yet that which is of more universal and continual use will bee better in that respect for thee as Patience is an excellent grace but the especial use of it is in adversity and in times of affliction which are not alwayes for in times of comforts and abundance there is little use of patience but alwayes of humility wee must bee humble in afflictions and humble in comforts for wee must rejoyce with trembling Sugar is more excellent and sweet than Salt but wee have more continual need of Salt than of Sugar and generally spend more of the one than of the other 2. Chuse that grace which is most suitable unto thy calling Art thou a Magistrate a Minister a Tradesman There are several graces which are most suitable to these several imployments distributive justice more suitable to a Magistrate commutative justice to a tradesman spiritual charity to a Minister instructing reproving comforting and exhorting those that are under his charge 3. Chuse that grace that is most suitable to thy relations Art thou a Virgin Widdow or married a Parent or a Childe or a servant These several relations do require several graces as an humble obedience and humility for servants and children and those that are under government a prudent keeping authority over children for Parents 4. Consider what is thy Master sin and chuse especially the contrary vertue as if thy Masters sin bee covetousness practise liberality if it bee pride practise abjection and abasing of thy self and humble familiarity with thy inferiours and with the poorest 5. Consider to what temptations