Brief Directions Unto a Godly Life, Pages 100-150

Brief Directions Unto a Godly Life · Pages 100-150

p. 100Commandement 10.

The laſt part of dutie towards our neighbour, is to acquaint our hears with the thoughts and deſires of his good; or whatſoever wee are in the five former commanded to performe to him, the ſame by vertue of this we ought to wiſh, deſire, and delight in; and the contrary luſtings muſt be caſt up and avoyded of us. This duty (though it be little regarded of the moſt) ought to find the more care in us for the perfomance of it, becauſe that the wel regarding of this will make us the better able to ſerve our neighbour in all the reſt.

Hitherto of the duties of holineſſe and righteouſneſſe: to which if we adde thoſe of ſobriety, which concerne our ſelves, viz. that wee moderate our aff…ctions in the uſe of lawful liberties, ſo that we ſerve not them, but they us, that wee may ſerve God the better, wee p. 101ſhall have all things neceſſarie to a godly life: from hence we may fetch light to ſhew us the way, and matter to ſeaſon our hearts and lives, when we waxe empty, barren, and forgetfull.

Here for avoiding of errour, wee are to know, that this godly life deſcribed, the fruits of repentance, and the living by faith, are but ſo many ſundry manners of ſpeech wherein the Scriptures doe lay forth the life of the righteous, or a Chriſtian converſation: for the bringing forth of the fruites of amendment, or of repentance, is nothing elſe but for the perſon who is aſſured of Salvation through the forgiveneſſe of his ſinnes, to turne unto the Lord, and to come under his governement, from the power of Satan, and ſinne, and in full purpoſe of heart to labour to be reformed from day to day more and more.

A godly converſation is even the p. 102ſame, viz. an endeavouring to live after the word of God, which teacheth us to believe, that he will inable us thereunto, and bleſſe us therein. So alſo living by faith, is no other but relying upon the word of God, with full purpoſe to bee guided by it, either by reſting upon his promiſes, or obeying his commandements: which life of faith, is a moſt glorious and rich prerogative: for by this wee are confident, and reſt quiet about our Salvation from time to time: by this wee walke in newneſſe of life in all the parts of it; by it wee are aſſured in our prayers to bee preſerved, to have the rage of our ſtrong luſts weakned: by this wee are delivered from many ſharpe and bitter afflictions, and have grace to beare the reſt with great meekeneſſe and patience; by it we goe thorow our callings more eaſily. And finally, wee attaine to that quiet eſtate and ſweet peace, which the carnall wiſdome of man p. 103ſhall never finde nor enioy: without this, any life is moſt miſerable.

HAving after a ſort declared what the Chriſtians or believers life is; it followeth to ſhew ſome reaſons, why the believer ſhould leade his life thus.

Firſt, there is great cauſe why this ſhould be ſought for; becauſe by this God is highly glorified: for if he bee honoured by the converſion of a ſinner, then much more by his life afterwards. It was a great part of Salomons honour, that hee gave ſilver as ſtones, and goodly Cedars as the wilde Fig-trees: this muſt needes bee a great honour to God, when hee giveth graces and poſſeſſions, which neither ſilver nor gold can purchaſe, and an habitation that neither Cedar nor Almond-tree can make reſemblance of; this honour the Lord hath in all ages from the outward converſation of his ſervants; p. 104and yet their beſt things are within, and cannot be ſeene of men, 1 Pet. 2.12.

2 Another reaſon why men ſhould with full reſolution, addreſſe them ſelves to paſſe the time of their dwelling here with reverence and feare, is, the good that comes unto themſelves by it, and the danger which they are in without it, Prov. 2.10. for hee that hath ſet himſelfe to ſeeke the Lord, and is willingly weaned from unlawfull liberties, and hath made his paſtime to be well occupied, hee is alwaies ſafe; whereas for want of this, many fall where they little feared; for it is not enough that wee purpoſe no wickedneſſe nor evill, but we muſt be ſtrongly armed alwaies with full purpoſe againſt it, eſpecially that whereto wee are moſt prone, and wherein wee have had by wofull trialls, experience of our weakneſſe; for while we doe commit none, yet we make a way for it p. 105to enter into us afreſh, while wee become ſecure and improvident.

This is manifeſtly to be ſeene in the example of Peter, of the Prophet of Bethel, of Iuda, who did all purpoſe well in generall, yet not fearing their frailety, nor arming themſelves againſt the ſame, they were ſoone overtaken.

3 This alſo may move us, that no exerciſe of Religion nor godly meanes of the beſt ſort can do them any good, who will not reſolve themſelves to come to this faithfull practice of a godly life? This is exemplified ſufficiently in the Iewes practice, and proved in the Prophets complaints; experience alſo doth witneſſe the ſame; for wee ſee many frequent the exerciſes of Religion, who becauſe they propound not with themſelves, to be caſt into the mould of holy Doctrine, and to be faſhioned after it in their lives, doe get rather harme than good: whereas others at the ſame time, uſing the p. 106ſame meanes, doe receive much bleſſing from God thereby, ſuch woe it is that prophaneneſſe of life bringeth with it.

This is not ſpoken for the diſcouragement of any, that they ſhould give over the uſe of any good meanes, but to ſtirre us up all for to ſeeke the true fruit of them; for Gods deare children when they grow careleſſe, looſe the fruit of good exerciſe, when they waxe weary of reverent attending upon God (as all good things the fleſh doth ſoone turne to wearineſſe) and begin after the manner of men (with whom they live) to ſeeke their unlawfull liberty ſome way, not being circumſpect enough about the keeping of the beſt …hings in price and eſtimation; the Lord ſeeing this, taketh from them the priviledges which they enioyed before, hee dimmeth the light of their mindes, that they ſee not ſo cleerely, ſhutteth up their hearts that they delight not in the matters p. 107which were wont to be of greateſt account and reckoning with them. By all which it may appeare, that much more they that worſhip him with uncleane hearts, never waſhed and purged, cannot receive into them the ſweet and wholeſome liquour of his grace, by what outward exerciſes ſoever they preſent themſelves before him: and if this be the ſtate of many who draw neere unto God outwardly; how fearefull then is their condition, who neither heare his word, nor are acquainted with his waies at all?

NOw becauſe this ſtreight courſe is not eaſily yielded unto, therefore ſome things are obiected againſt it, which muſt bee anſwered.

This life cannot bee led, Object. or at leaſt not with any ioy?

It may ſeeme ſo indeed, Anſw. becauſe that after they have begun this courſe, many have kept at a ſtay, or p. 108elſe being driven backe, ſome complaine of much tediouſneſſe, and ſtrong diſcouragements, fearefull doubtings, and ſmall comfort in it; divers others account it a mopiſh life. But for the Anſwer of all this, wee are to know, that this Chriſtian life, conſiſting not in ſome good actions, but in the keeping of our hearts ſincere, and uprightly bent to walke with the Lord in all his Commandements throughout our whole courſe, according to our knowledge, is not only poſſible, but required, as the Prophet ſheweth, Pſ. 1.2. & 119.9.97, 98. where he teacheth, that he which is happy and godly indeed, endevoreth to this, that his mind may delight in, and be poſſeſſed of good matters, or rightly uſing lawfull, or carefully reſiſting thoſe which are ſinfull, Phil. 3.20. The example alſo of Enoch, Abraham, Iob, Moſes, David, with other godly men, who were not without their infirmities no more than we, p. 109doe ſhew the poſſibility of this life; neither is it a ſtate unpleaſant to the ſpirituall man, whom the holy Ghoſt directeth, but eaſie, ſweete, and comfortable, though it be a yoake to the corrupt luſts not yet ſubdued: for as every one excelleth another in the graces of the ſpirit, thereafter is his meaſure greater in the privileges of a Chriſtian than others, and with more ſound and continuall comfort doth hee paſſe his daies, and free his life from reproachfull evills; and the more that any godly man increaſeth in goodneſſe, and goeth beyond that eſtate wherein he hath ſometimes bin in knowledge & high eſtimation of it, & the right uſe of the ſame, the more ſhal his life be filled with matter of ſound & pure rejoycing.

Howſoever there were ſome in the time of thoſe fore-fathers, Obiect. yet now wee ſee none live after that ſame manner.

Although the life of the moſt be Anſw. p. 110indeed v…ry loathſome, yet their …re ſo many godly lights amongſt us,) the Lord multiply the number of them, and the graces which he… hath given them, a thouſand fold, and bee highly prayſed for them) with whom to live, is next to heaven it ſelfe. They do not only not faint or give over but grow from untowardneſſe to Gods ſervice, to a holy cheerefulneſſe and delight in the ſame, which growth is ſeene alſo in the duties to men as well as to God. Theſe howſoever they be but few, in reſpect of them who ſet themſelves to uphold the corrupt eſtate that the world hath ever lien in; yet ſome ſuch, God hath ſet amongſt us, to farre more great and ſingular purpoſes, than many carnall eyes can ſee or diſcerne: we muſt therefore be wiſe to diſcerne them, ready to love their perſons, and to reverence thoſe precious things that are in them, and by frequenting their companies, learne to imitate their vertues.

p. 111You that urge this ſtrict kind of life, doe goe to farre, Obiect. and brag of that which is not in you, not remembring how many have fallen which were more like to have ſtood than you; as David, Peter, &c. It is good for all to profeſſe no worſe than others doe, and ſo their fals ſhall not bee ſo much wondered at.

By the grace of God, Anſw. bragging is farre from us, neither doe we go too far the word being our warrant; but we are not afraid to utter that which we know, nay we d…re doe no otherwiſe, though it bee againſt our ſelves as much as others, if wee ſhall ſet light by it at any time; neither are we any thing the nigher, but much further from falling, by ſpeaking the truth boldly. If at any time we fall, wee looke to feele the bitter fruit of the ſame being aſſured alſo that we ſhall riſe againe. In the meane time, God will have this holy life practiſed of others, whatſoever become of p. 112us; his truth remaineth for ever: the true worſh…ppers of God muſt depart from iniquity, 2 Tim. 2.19. As for the fall of David, Peter, &c. They ariſe from ſecurity, and the want of this watchfull courſe which is urged, and therefore ſhould be motives unto us, the more carefully to looke to our ſelves, leſt we alſo be overtaken.

Men cannot now live otherwiſe than they have done, eſpecially after this manner; ſo that neither husband nor wife, nor one neighbour with another can be merry together.

As for change of eſtate, there is no cauſe why wee ſhould feare, or be unwilling to change for the better: as for delights, there are none more ſweet, than thoſe which have ground in Religion: but thoſe that cannot ſtand with a godly life, let them, in the name of God, be broken off, for they may as well be ſpared as the paring of our nailes, and therefore not ſufficient to juſtle p. 113out a godly life, from the practice of any true Chriſtian and Believer.

THe Chriſtians life being thus deſcribed; now becauſe it is upholden by meanes, it is fit to know what theſe meanes are, and how they may be uſed aright.

Theſe meanes are ſuch religious exerciſes, whereby Chriſtians may be made fit to practiſe a godly life. They are partly ordinary, and partly extraordinary; and both of theſe either publike, or private. The publike, are ſuch as be uſed in our open aſſemblies: ordinarily theſe are three.

Firſt, the Miniſtery of the Word.

Secondly, the adminiſtration of the Sacraments.

Thirdly, the exerciſe of prayer, with thankeſgiving and ſinging of Pſalmes.

Of private, ſome are to be uſed alone by our ſelves, as watchfulneſſe, meditation, and the Armour of a Chriſtian, with experience. p. 114Some are to be uſed with others, as ſociety of conference, and Family-exerciſes; ſome are common to both, as prayer and reading.

THe firſt and principall is the Word of God, read, Preached, and heard, as the Lord preſcribeth. That this is a ſingular helpe, wee may ſee, if wee conſider the truth, authority, ſufficiency, and plaineneſſe (through the Miniſtery and tranſlations) which is in the Scripture.

To ſpeake therefore nothing of the benefit which it bringeth unto the unregenerate, unto whom it is of might to convert them. The uſes are many and daily which the regenerate people of God have by it.

Firſt, by it they are cleared from errour and darkeneſſe, about Religion and manners, and are made more ſound in the knowledge of the truth, and ſee more particularly p. 115into the way and whole courſe of Chriſtianity.

2. They grow ſettled and eſtabliſhed in their knowledge from day to day.

3. They are by this quickened in their drowſineſſe, cheered in their heavineſſe, called backe from their wandrings, raiſed up when they are fallen, and counſelled in their doubtfull caſes of advice.

4. They are by it ſettled in a godly courſe, and taught to keep well when they are well, rather than to be fickle & inconſtant in good carriage of themſelves, as many are. For by it, as by a Sunne that giveth light in all places, they eſpy their weakeneſſe, and how they are holden backe when they are fallen, and which is the right way of proceeding: By it, as by a rule, they are taught to frame all their actions.

5. They are brought to beſtow ſome time in pofitable reading.

6. They are framed ſo, as they p. 116become lights and examples to others: ſo that wee may boldly conclude, that the ordinary preaching of the Word, is a ſingular meanes provided for the perfecting of Gods Elect, and for their growing in a Chriſtian life. And whoſoever liveth where there is a good order of teaching with diligence, skil, love, and plaineneſſe; if he find not this fruit by it, it is becauſe he is not attenti… and reverent in hearing, hee is not prepared before to heare, or elſe doth not apply unto himſelfe, nor willingly digeſt that which hee hath heard; but is ſurfeited of ſome dangerous qualities in his life, or corruptions in his heart; among which, this is a ſpeciall one among the people, that as they thinke of the perſon that teacheth, ſo they doe of his Doctrine, and not otherwiſe.

AS for the Sacraments, they are helps neceſſarily adjoyned unto the former; for they doe viſibly p. 117confirme and ratifie that which the Word doth teach, and the covenant betwixt God and the believer made, is moſt ſurely ſealed up and effectually on both parties by them.

Firſt, the Lord for his part hath granted to every faithfull perſon, that he will never call his ſinnes to a reckoning, but will be his God, and love him to the end through Chriſt; for the ratifying whereof, hee hath put to his ſeale: ſo that the Sacraments muſt needs remaine effectuall to the faithfull, both for the ſtrengthening of his faith in the promiſe, and alſo for removing of all contrary doubts which through weakneſſe might ariſe. So on the other part, every believer for his owne part hath covenanted, to truſt in God alwaies, to indevour to walke before him conſcionably, in righteouſneſſe of heart and innocencie of hands.

Now of the truth of his heart, the Sacrament is a ſigne; which he p. 118having received, hath openly profeſſed thereby, that he hath given and conſecrated himſelfe unto the Lord, and is now no more his owne to live as his carnall will would deſire; ſo that either the preſent receiving, or the freſh remembrance of this, doth ſpurre him forwards to keepe his covenant, and incourage him againſt temptations, weariſomneſſe, and all hinderances, eſpecially believing, that ſtrength in meaſure ſhall be given him of God to performe that which he hath promiſed and ſealed. By all which we may ſee, that howſoever the Sacraments be unto the unbelievers, even as a myſterie or hidden thing, yet the believer having been ſoundly inſtructed therein, beholdeth much, both for the ſtrengthening of his faith, and his incouragement in a godly life.

Firſt, this may be ſeene particularly in the two Sacraments: for the faithfull Chriſtian which hath beene baptiſed, as he by his ingraffing p. 119into Chriſt, is one with him; and therefore while Chriſt liveth, muſt live alſo: ſo he having thereby prepared union and fellowſhip with him, doth draw ſtrength and grace from him, even as the branch from the Vine, viz. The power of his death for the mortifying of ſin, and the vertue of his reſurrection in raiſing him up to newneſſe of life. So that Baptiſme throughout his life, muſt needs be a forcible meanes to helpe him forward in a Chriſtian courſe, as oft as hee doth duly conſider it.

2. Likewiſe that the Lords Supper is an excellent helpe, we may ſee in three ſpecialties: viz.

1. In the preparation to it.

2. In the preſent uſe of it.

3. In the time which followeth after.

1. The firſt conſiſteth in the triall, that every man ought to take of himſelfe, concerning his knowledge both generall and particular, his faith in Gods promiſes, his diligent p. 120indevour for the removing and ſubduing of all ſinne, and for readineſſe in any duty, his love towards all men: and laſtly, concerning his hungring after this Sacrament, and the benefit which God offereth by it.

Theſe properties if hee finde to be in himſelfe, hee is a fit and welcome gueſt to the Lords Table; but if through ſloth, forgetfulneſſe, darkneſſe, corruption and weakeneſſe, theſe graces be weakned, dimmed, and decayed, he may not raſhly put forth himſelfe in that caſe, but ſpeedily ſeeke to recover himſelfe againe, by ſearching the ground and ſerious renewing of his faith and repentance. Which things being ſo; it cannot be but that this kind of preparation muſt be a ſingular helpe to thoſe that injoy it.

So likewiſe at the Supper it ſelfe, where hee may, and ought to meditate on the dainties of the banquet, and the love of him that p. 121ordained it; on the Communion he hath with Chriſt, and his graces; and on the outward ſignes what they aſſure him of; and on the Word preached, which ſheweth him all this. When as by the applying of theſe things he commeth to be comforted and made glad, or rather to be revived and quickned in his ſoule with the ſpirituall dainties which by true faith hee feedeth upon; how can hee but praiſe and bleſſe the author of this banquet? how can he but be much heartned & ſet forward in a Chriſtian courſe? It is alſo of the ſame force after the receiving of it, (where right uſe is made of it according to Gods appointment) through the remembrance and due conſideration of the kindneſſe of God therein offered and reaped, eaſily to carry on the ſervant of God in a fervent deſire of all well doing, be heartened and ſtrengthened thereunto, even as a man well refreſhed with meat is made ſtrong p. 122to labour: ſo that hee which is not made more able to conquer his luſts, and weaken the ſtrength of ſinne, and is not more heartened to the life of godlineſſe by theſe Sacraments, doth abuſe them, and ſeeth not Gods purpoſe in ordaining them.

THe publike prayers ſolemnly offered to God in the Congregation, and praiſing of him with Pſalmes, is another of theſe publike helpes: for when beſides our owne private ſupplications and thankeſgiving, we have by the Lord himſelfe appointed theſe alſo in publike, and that in ſo ſolemne a manner, the whole aſſembly conſenting with us in the ſame, and God preſent among us to aſſiſt us, as he will, becauſe the very ordinance of God doth promiſe a bleſſing thereto, as oft as wee are partakers of them, ſo that if wee come with reverence, feeling our wants, earneſtly deſiring and truſting p. 123to obtaine the things we pray for, together with true repentance, wee ſhall receive fruit of them accordingly, even that good refreſhing, whereby in private we ſhall be more cheerefully bent to ſerve him.

So that neither any prejudicate opinion concerning the Miniſters perſon (though hee be dumbe, or otherwiſe offenſive) nor yet any raſh judgement of reading a ſet forme of prayer, or any thing of the like kinde, ought to hinder us from theſe publike duties; neither ought the private helpes to be neglected of us upon any pretence, without the which the publike are but cold.

THe firſt private help is watchfulneſſe: which is a carefull obſerving of our hearts, Prov. 4.25. Diligent looking to our waies, Pſal. 39.1. that they may be pleaſing and acceptable to God. The neceſſity of this help may appeare p. 124many waies, for without this, ſobriety is loſt, 1 Pet. 5.7. and the force of our prayers abated, Matth. 26.1. and for want of this (as experience ſheweth) many Chriſtians are not acquainted with a well ordered and ſettled courſe, but out and in, off and on, never ſtaied; and becauſe of the contrary careleſneſſe and ſecurity, many, not evill men are plunged into ſundry noyſome temptations, finde many wounds in their ſoules, and want many comforts in their lives; ſo that ſome are as untruſty as Gehazi, ſome as haſty, furious, and unſociable as Nabal was.

The manner of this watchfulneſſe is ſet downe by the Apoſtle, 2 Tim. 4.5. to be in all things, and at all times, and by all occaſions, in all places, with all perſons, and that conſtantly, ſo long as wee be in danger of temptation, Marke 13.33.

All of us therefore that deſire …o walke with God in peace, muſt go p. 125about this duty to purpoſe, and ſet our minds and delight upon it; our evill luſts, wherewith wee be full fraught, doe carry us headlong into ſundry iniquities, in ſo much that wee can goe about nothing but we may feele (if we can diſcerne) that ſome one or other of them is in our way to hurt us, and at hand to moleſt and diſquiet us: if we be occupied in ſpirituall duties, wee have ſhame and hypocriſie on the one ſide to hinder us; dulneſſe, wearineſſe, untowardnes, &c. on the other ſide to breake us off. In things lawfull, we are ſecure & careleſſe what the maner or end be: in evill, we have eyes open to ſee the ſeeming pleaſure or profit they promiſe, and reaſon to extenuate the danger; but we have no eares to receive the ſtrongeſt diſſwaſions that can be brought. We therefore muſt be kilfull to know theſe diſordered luſts diligent to eſpy, prevent, and avoid them; wee muſt abſtaine and weane our p. 126ſelves from that which our hearts would naturally deſire moſt, 1 Pet. 2.10. wee muſt not dally with the baits of ſinnes, wee muſt not be ſo bold as to venture upon all companies, to fall into any talke, or to take liberty in any deſires without reſpect. And unto this care wee muſt adde prayer, as that which doth quicken and put life to it, ſo that it may be continued with much cheerefulneſſe and little tediouſneſſe.

It is further alſo to be marked, that becauſe the ſervants of God have ſome ſpeciall infirmities wherewith they finde themſelves more troubled than with any other, they muſt be moſt ſuſpicious of, and vigilant againſt them: and where they ſee Satan moſt likely to winde in himſelfe, there they muſt carry a more narrow and ſtreight eye, avoiding the leaſt occaſion that tends that way, and beſtowing more time and labour in the rooting out of theſe corruptions, from p. 127the which moſt danger may be feared. As in troubles we muſt watch againſt impatience; in proſperity, againſt wantonneſſe, becauſe theſe are likeſt to enſue; and when wee have broke out of our conſtant courſe a little, and that our conſcience begins to checke us, then wee muſt tremble to thinke of it, returne ſpeedily againe, and wee muſt feare after, leſt wee ſhould offend.

This may ſeeme unto many to be too ſtrict, that our hearts may not range where they liſt, nor our delights be faſtened where wee pleaſe, but that all powers of our minds and members of our bodies muſt be holden within compaſſe. But unto thoſe who are acquainted with it, and ſee what ſafe peace, and ſweet joy it bringeth to their life, it is no tedious bondage, but a ſpirituall and heavenly liberty. On the other ſide, thoſe that will not be perſwaded to entertaine it, they muſt looke to live deſtitute of a p. 128chiefe part of godlineſſe; or if it be but now and then in ſome eſpeciall actions and parts of our life regarded and looked unto, it will make the godly life in great part to be bereaved of her gaine and beauty.

The ſecond private help is Meditation; and that is when we doe of purpoſe ſeparate our ſelves from all other things, and conſider as we are able, and thinke of ſome points of inſtruction neceſſary to leade us forward to the kingdome of Heaven, and the better ſtrengthening us againſt the Divell, and this preſent evill World; and to the well-ordering of our lives. This heavenly communion with God and our ſelves, is that which the Fathers called their Soliloquies: which muſt be diſtinguiſhed from the ordinary thinking of good things, and pondring of words and actions, which yet in the Scripture is called meditation, Joſh. 1.8 Pſal 119.97. for that ought never p. 129to be wanting, being a part of watchfulneſſe, and is exerciſed together with prayer; but this is more ſolemne, when a man of ſet purpoſe doth ſeparate himſelfe from other buſineſſe, to ſolace himſelfe in theſe holy and heavenly thoughts.

The matter of this our meditation may be on any part of Gods Word, of God himſelfe, on his workes of mercy and judgement, of our owne eſtate, of the vanity and miſery of this world, and of the manifold privileges which wee with the reſt of Gods children enjoy: but eſpecially of thoſe things which wee have moſt eſpeciall neede of.

The great and neceſſary uſe of this duty, may well appeare even in the heart of good Chriſtians, in which there is much naughtineſſe; ſo many rebellions, and loathſome filthineſſe, that it maketh ſome deſpaire of r…forming it, and therefore they ceaſe to endeav…ur it; p. 130yet if ſuch noiſome poiſons be ſuffered to lurk and remaine in them, they will not only as ſower weeds choake the plants of grace within us, but alſo grow up themſelves, and bring forth moſt noiſome and dangerous fruit, as by wofull experience men feele and try. Now for the weeding of theſe out of the ground of our hearts, there is no meanes ſo availeable, as the conſidering oft, and deepe meditating: viz. to finde out what ſwarmes of them doe lodge in our hearts; alſo to bring them into a vile account, to be weary and aſhamed of them, and ſo to entertaine better in their roome: for although by the Word wee know our corruption, by conference we revive the remembrance of them, and by reading we doe both; yet all this will be but of ſmall force, except they be joyned & ſeaſoned with meditation. For our hearts are ſo deceitfull, that if once wee can but commend that which is p. 131good, and ſpeake againſt evill, we are ready to thinke that our eſtate is right marvellous good; whereas yet, if there be not in the heart a hatred of the one, and love of the other, we doe but deceive our ſelves. Now, when wee doe often gage theſe hearts of ours, and ſift our thoughts, and deale truly (in accuſing or excuſing) as wee love our ſoules; though wee finde ſinne to ſit neere and faſt glued, yet by Gods aſſiſtance and bleſſing we ſhall breake off and chaſe away theſe curſed ſwarmes of prophane thoughts and deſires; we ſhall become better armed againſt them afterwards, and our heart being thus mollified, and relenting, wee ſhall furniſh them more graciouſly with holy thoughts, and heavenly deſires, and draw them into more neere and heavenly communion with our God; taking heede of the ſugred baites of earthly delights, and tranſitory pleaſures of this world. In ſumme, the fruit and p. 132benefit which by our meditation and private prayer wee reape, is ſo great (the Spirit of God changing our hearts thereby from their daily courſe and cuſtome more and more, and bringing the heavenly life into more liking with us, and making it more eaſie and ſweete which with the men of this world is ſo irkeſome and unſavoury) that none can expreſſe and conceive it, but hee which hath felt the ſame. Therefore it is that the men of God, who are moſt commended for their piety, both of old, as Moſes, David, Paul, &c. and in our times alſo, are moſt taken up of this exerciſe; and others that are ſtrangers to it, though they be good Chriſtians, want much fruit which by it they may reape.

The lets which are enemies to this duty, they are of two ſorts; for either they are ſuch which hinder men altogether from going about it, or elſe ſuch as keepe them from taking any good thereby p. 133when they enter into it. Of the former ſort there are three.

1. The firſt is when a Chriſtian knowing this duty to be required of him, goeth about it but hee is ſo empty and barren that he hath no matter to beſtow the time and his cogitations about. Now for the remedy of this, there ſhall be rules and examples ſet downe hereafter: but in generall, it ſhall be expedient for him to propound unto this his meditation theſe foure things.

1. Firſt, of his unworthineſſe, vileneſſe, ſinnes and corruptions

2. Secondly, the greatneſſe of Gods bounty in his deliverance.

3. Thirdly, how he may be guided throughout that preſent day, according to the rules of direction, eſpecially in the hardeſt points.

4. Fourthly, of the ſeverall parts of the Chriſtian armor which God hath appointed for his ſtrengthening.

2. The ſecond impediment of p. 134this ſort, is an unfit mind unto ſpirituall and heavenly duties, through ſome unſetledneſſe, ſlothfulneſſe, or other corruptions.

Now the beſt remedy for ſuch a one, is to meditate of his preſent unfitneſſe, looſeneſſe of heart, and earthly-mindedneſſe to count it an heavie burden to accuſe his heart, and ſo to bring it to relenting, by conſidering how farre off it is preſently from that mildneſſe, humbleneſſe, heavenlineſſe, and readinſſe unto duties which have beene in him at ſome other times: but let no man give any liberty in any ſort to his evill heart, when it is turned away from cheerefulneſſe and willingneſſe in any part of Gods ſervice to goe forward therein, for that were to bring him to utter bondage.

3. The third let is, want of opportunity by reaſon of neceſſary buſineſſe taking up the time; or for want of convenient place, as it falleth out to ſea-men, and thoſe p. 135that have ſmall and poore houſes: concerning which, it is not to be denied but that there may ſometime fall out ſuch buſineſſe as may excuſe us in the omiſſion of this duty; and this muſt be remembred that the ordinary duties of our callings muſt not put this dutie out of place, for if they doe, it is through unskilfulnſſe, or untowardneſſe of them who commit this fault: one of them is appointed of God to goe with the other, and both of them ſtand together in upholding of their inward peace. If any man be rich, hee hath the leſſe cauſe to be holden from it by worldly care; if they be poore, they have the more need of it to moderate their care, that it exceed not, nor carry them to unbeliefe: but if any intend, or pretend extraordinary buſineſſe, they muſt take heede that they ſeeke not cloakes for their ſloth: yet if any have neceſſary lets indeed, hereby they ſhall appeare to be fruitleſſe if at any time God p. 136be remembred ſome other way as ſhall be moſt convenient, and this duty ſupplyed when the hinderance is paſt.

Of the ſecond ſort of lets which may be called abuſes, there be eſpecially two.

1. The firſt is to uſe it ſleightly, and ſo to make a ceremony of it: the remedy whereof is to hold our mindes with taking delight in it; for this, and all other good helpes will be unſavoury unto us, except wee ſhould faſten a love and liking on them.

2. The ſecond is when although we be deſirous to uſe meditation, yet our heads are ſo full of trifling and wandring fantaſies, or worldly matters, that we cannot mind heavenly things: the cauſe of this is the letting looſe of our hearts all the day diſorderly, without watching over them, or keeping them within an holy compaſſe. For the remedying of it, wee muſt therefore carefully ſet our ſelves againſt p. 137the corruptions of our hearts, labouring to dry up thoſe ſwimming toies with the flame of heavenly and fervent affections; wee muſt tie up our looſe hearts throughout the day from their deadly cuſtome of ranging after vaine, fond, and deceitfull thoughts, dreames and delights; this whoſoever doth or not at all, or ſeldome, or coldly, they loſe a great p…rt of their ſweet and bleſſed living here, not injoying the tenth p…rt of thoſe privileges and liberties, which God hath provided for them in their Pilgrim…g….

The Rules of direction in meditating be theſe.

1. Hee who deſireth to have helpe by meditation, muſt weigh how ſlippery, fickle, and wandering his heart is infinite waies to his exceeding hurt; and that hee muſt of neceſſity appoint ſome ſet time to check, reclaime, and weane it from the ſame, Ierem. 17.9. Pſal. 55.17.

2. Hee muſt watch over his p. 138heart (having beene ſo often deceived by it through his whole life) and have it in ſuſpition, that ſo it may be more fit to be drawne to ſuch heavenly exerciſes, and attend unto the ſame.

3. This being obſerved, let him draw matter of meditation and prayer from his owne wants and infirmities, from Gods benefits, from the changes and mortality of this life, &c. eſpecially of that which is moſt availeable for this preſent.

4. If hee cannot doe that, let him reade ſome part of the Scripture, or other booke fit to ſeaſon and well affect his minde, that ſo his mind may be quickened to the performance of this duty.

Particular meditation concerning duties to be practiſed.

No man ſhall be fit to governe himſelfe aright before men, if hee doe not uſually acquaint himſelfe with, and frame himſelfe after that Chriſtian courſe, firſt before p. 139God. Yet no man muſt reſt in private exerciſes of Religion without a wel-ordered life before men. Every part of our calling muſt be ſo carryed, as wee may have peace thereby; if a man be fallen, hee muſt not lie ſtill, Ier. 8.6. but returne unto God, though with difficulty, Exod. 33.8. the breach muſt be made up in our conſciences; which if wee doe, God is not farre off, 1 Sam. 7.7.10.12.22.

If wee rejoyce onelyonly in proſperity, it is a ſigne that Gods benefits, not his favour, makes us merry. It is a good thing to rejoyce in the Sabbaths, and in the communion of Saints; yet wee may not reſt there, but in this, that God is our portion alwaies, Pſalm. 110.57. 2 Cor. 5.16.

In croſſes wee muſt uſe great ſobriety, otherwiſe wee ſhall be unſettled by them; to this end wee muſt prepare and looke for trouble before it come, and in it we muſt meditate of the beſt privilege that p. 140God hath given unto us, 1 Sam. 30.6. Pſal. 77.

Wee ſeldome keepe unlawfull commodities, or rejoyce too much in lawfull, but the Lord doth croſſe us in them. The moſt vexations in our life become annoyances unto us through our owne default; in that, wee either prevent them not when wee may, or beare them not as we ought, or make not uſe of them as wee might doe. When matters of more importancee than our Salvation is come in place, let us be occupied in them with more fervency than in that: but not before. The practice of godlineſſe is a rich and gainfull trade, Prov. 3.14. but if it be not well followed, it will bring no great profit. To hauehave a willing minde to be well occupied, and matter about which wee may, and time to beſtow therein, and freedome from lets therefrom, is an eſtate much to be made of; and yet for the moſt part, they which have almoſt p. 141all outward incouragements, cannot tell what to do with them.

Whatſoever meaſure of graces wee have gotten, yet it is certaine, that God hath much more for us than we can thinke of, if thoſe be the matters which wee have in greateſt price; but being ſet light by, and the meanes neglected which preſerve them, they die. That is a good eſtate, when wee have not onelyonly joy in heavenly things at the firſt hearing of them, but increaſing in joy, as our knowledge and experience increaſeth; and when wee are not onelyonly delighted in theſe preſent duties of Gods ſervice, but alſo as joyfull to thinke of them which are to come, accounting that the more they be, the better they are. The more ſure thou art of God his favour by faith, the more humble thou art alſo, Matth. 15.27.

They are worthy of great puniſhment who ſet light by the plenty of that grace, the crummes p. 142whereof Gods hungry ſervants do ſ…t great ſtore by. When wee are affl…cted, and the wicked ſpared, our eſtate ſeemeth to them moſt vile; when we are both in proſperity, they ſeeme more happy; when they and wee be both afflict…d, then they account our eſtate happier than their owne, but eſpecially when they are afflicted, and we ſpared, Evod. 14 25.

Wee may not aſſigne the Lord, in what place, ſtate, condition, or in what company wee would live, but as ſtrangers wait on him, even as the hand-maid on her Miſtreſſe, for whatſoever hee will allow us: wee are ready moſt commonly to be called away by death, before we be fit, or have learned how to live. Looke what care, conſcience, zeale, love, and reverence, eſtimation of good things, thou haddeſt when firſt thou embraced'ſt the Goſpell; the ſame at leaſt retaine, and be ſure thou keepeſt ſtill afterwards. The more knowledge that p. 143thou haſt, take heed thou beeſt not more ſecure; for thus it is with many at this day, who therefore doe ſmart for it.

Wee ſhall not enjoy the grace which wee had at the firſt, except wee be carefull now to keepe it, as wee were then to come by it.

Keep downe carnall liberty, and the ſpirituall liberty ſhall be great, and reſt on God, and it ſhall make thee overcome the hardeſt things.

Wee muſt remember to ſerve and walke with God by daies, not by weekes and moneths onelyonly, Pſal. 90.12.

As Husband-men wait for their fruits, ſo ſhould we for that which wee pray and hope for; and that would make us joyfull when wee obtaine it.

If we can rejoyce at the converſion of a ſinner, then are we Chriſt his friends, Luke 15.6.

It is a folly, yea, a madneſſe, to be heavie to the death for any earthly thing, when yet a man p. 144deſireth nothing more than life

All our life ought to be a providing for a good end, and a keeping away of wo which commeth by ſinne.

The fleſh would faine pleaſe it ſelfe in ſome unlawfull liberties, when we have pleaſed God in ſome duties; but a wiſe man will keepe well when hee is well. The more grace we perceive in any man, and conſtancie, the more hee is like to God, the better wee ought to love him, Ioh. 13.23. Pſal. 15.4.

Where there is wilfulneſſe in ſinning, there is great difficulty in relenting, and alſo no power nor boldneſſe in believing. Many beginning well in godlineſſe have fainted and quailed, or beene juſtly reproached before their end, that others may the more feare their owne weakneſſe: where new knowledge is not ſought, there is the leſſe favour in the uſe of the old; and when men make not good uſe of the old, the ſeeking p. 145of the new is but noveltie.

Men having experience of Satans malice and continuall dogging of them to doe evill, it ſhould teach them to truſt better in their armour, and leſſe to themſelves.

Where we ſuſpect that corruptions grow, if wee goe not about to pull them out, and plucke them up, they will be too deeply faſtned in a ſhort time.

Though man pray and meditate, and keepe a better courſe in his life than ſome doe, yet if hee doe it but ſleightly, that the fleſh prevaileth much in hindering the well-performing of it, all will ſoone come to nought; it may be perceived in the ſway it beareth in other parts of the life, and then let it be ſpeedily amended.

It is good ſo to taſte our ſelves with duties, one or other, at all times, and in all places, that ſo doing, wee may cut off occaſions of much ſinne.

Let no ſinne be ſleightly paſſed p. 146over or omitted, for when it commeth to remembrance in trouble, it will be an heavie burden, and pinch us to the heart.

THe third private helpe is the armour of a Chriſtian: concerning which foure points are fit to be knowne.

1. Firſt, what it is, and which be the chiefe parts of it.

It is that ſpirituall furniture of the gifts and graces of the holy Ghoſt, by which God doth deliver his from all adverſary power, and bring them to the obedience of his will, 2 Cor. 10.4. the parts are ſet downe, Epheſ. 6.14.

1 Whereof the firſt is ſince…ity, which is the generall grace, whereby a Chriſtian is made ſimple, and without fraud, or hypocriſie bearing ſway in him, both towards God and his neighbour, Pſal. 32 2. Matth. 5.8. Pro. 30.6.

2 The ſ…cond is righteouſneſſe; which is that gift of the Spirit, p. 147whereby our hearts are bent to all manner of goodneſſe, and righteous dealing, approving of it as moſt excellent, deſiring fervently, and delighting in it, and that becauſe it is good, and d…ſliking, and hating of all naughtineſſe and evill, Pro. 28.1. Pſal. 1.7.

3 The third is the ſhooes of peace, which is, that having received the Goſpell, and found the ſweetneſſe of it, wee are now thereby as they who are ready to take a journey ſhod and prepared, ready to deny our ſelves, and to take up our croſſe and follow Chriſt, through this our pilgrimage, Rom. 5.1. Luk. 22.33.57. Phil. 4 7. Ioh. 16.33.

4 The fourth is the ſhield of faith: which is to build our perwaſion on God his faithfull promiſes, that Chriſt Ieſus is ours: and that God hath given him to us, to obtaine forgiveneſſe of our ſins, and ſalvation by him, yea, and all other good things alſo meete p. 148for this preſent life, Coloſ. 1.33.

5 The fifth his hope, which is a joyfull longing, and ſtedfaſt deſire and looking for the performing and accompliſhing of all thoſe mercies, temporall and eternall, which God hath promiſed, and wee by faith are aſſured of, Luk. 2.30. Pet. 1.13.

6 The ſixth is the ſword of the Spirit, which is to be well inſtructed in the ſound and living knowledge of the Scriptures, and to digeſt the ſame, and alſo ſeaſon our underſtanding within us: in ſuch wiſe that wee may know the will of God, and have the ſame in remembrance in the things which moſt concerne us, (as we can:) …hat thereby wee may at all times, and in all caſes, be readily led by it, Pſal. 119.105. Where it is to be remembred, that hee which hath moſt knowledge, if hee be not guided by that he underſtandeth, hee knoweth nothing as hee ought, 1 Cor. 3.18. Prov. 3.6. Ioh. 13.17.

p. 149THe ſecond generall point is the neceſſitie of this armour, viz. that wee ſhould cloath and furniſh our ſoules, with every part of it: which is ſo great, that the right Chriſtian life cannot ſtand without it: for to venture upon the manifold tribulations of this life without the ſhooes of preparation, is as much as to goe barefoot among thornes, or to runne naked upon the pikes.

To be deſtitute of this ſhield of faith, is the undoubted way either to deſpaire utterly, or elſe in deadly preſumption and ſecurity, to drowne our ſelves in perdition.

To leave off the breſt-plate of righteouſneſſe, is to expoſe himſelfe into the danger of every temptation; for hee that doth not from time to time afreſh indent with his heart againſt all unrighteouſneſſe, he may look to be carried into thoſe unlawfull actions which p. 150ſhall bring diſgace to himſelfe, and his holy profeſſion alſo, 1 Cor. 6.4.5.

Hee that hath not the ſword of Gods Spirit, ſo that hee be able to ſay in temptations, it is written to the contrary, ſhall never be able to cut in ſunder thoſe bonds of ſinne, wherewith hee ſhall be compaſſed.

He that hath not all theſe girded to him, with ſincerity and truth, ſhall but deceive himſelfe and others alſo.

Hee that hath not true hope of ſalvation, to keepe life in his ſoule, how can hee be void of fainting, irkeſomneſſe, heavineſſe, diſtraction, dumpiſhneſſe, and ſundry ſuch diſcouragements? Or how can he have any cheereful…eſſe in his life, or contentedneſſe, that hath not this hope of paſſing his afflicting daies, under the wings of God his protection?