Principles of Christian Religion Expressed in the Catechism, Catechism · Pages 350-381
Q. What are moſt contrary to faith, and repentance?
A. Firſt, affected ignorance with infidelitie.Rom. 2.5. 1 Kin. 21.27. Math. 27.3. Secondly, hardheartedneſſe, impuritie, with crueltie. Thirdly, impenitencie, when men cannot, doe not repent. Fourthly, faigned repentance in the ceremonie, not in the ſubſtance; being outward onelyonly, in part, when men change with age, one for another ſinne. Fifthly, deſpaire of merciemercy, which comes vnlookt for, in the laſt place.
Q. How are theſe graces wrought in Chriſtians?
A. Ordinarily by the preaching of the Goſpell;Rom. 10.17 1 Cor. 1.21. which being accompanied with Gods Spirit, is a bleſſed meanes powerfull to ſaluation: men that deſpiſe, ſight or liue vnprofitably vnderunder it, hauehave yet no part nor portion in this buſineſſe: it hath pleaſed God by the fooliſhneſſe of prea…hing to ſaue thoſe that beleeue, and faith comes by hearing.
Q. Suppoſing this ſearch, if a Chriſtian finde none of theſe graces in him, what muſt he then doe?
A. Firſt,1 Cor. 11.29 Mat. 22.11. if hee finde them not neither in exerciſe, nor heartie deſire, let him abſtaine from comming to the Communion; why ſhould he draw vponupon him a further guilt of Chriſts blood, and drinke downe iudgement? Secondly, let him ſpeedily endeauour to procure them, that he may be fit to come; finding himſelfe vnworthy, he muſt not continue ſo.
Q. Which is the ſecond duty neceſſary for our preparation, before we come to the Communion?
A. Confeſſion of thoſe ſins, which by examination are found to be in vsus,Pſal. 32.5. Iames 5.16. which commonly euer goes before remiſſion and reconciliation.
Q. What is confeſſion?
A. It is a voluntary verball expreſſion of all our rebellious courſes,Pſal. 51.3, 4. Ioſ. 7.21, 22. and knowne tranſgreſſions, before the Iudgement Seat of God.
Q. What muſt we confeſſe?
Dan. 9.8.A. Two things; Firſt, our guilt drawne vponupon vsus by the breach of Gods Law.Rom. 6.23. Secondly, our deſert, which is eternall death and damnation in hell: if we accuſe our ſelues, Satan cannot; if we iudge our ſelues, God will not.
Q. How may confeſſion bee made?
A. In order, As firſt, of originall ſinne,Pſal. 51.5. Epheſ. 2.3. committed by our firſt Parents, and ſecretly propagated to all their poſterity.Pſal. 51.14. 1 Tim. 1.13. Secondly, of actuall ſinnes, from our firſt beginning till the preſent houre. Thirdly, eſpecially of thoſe ſinnes whereby God hath beene moſt diſhonoured, our conſciences wounded, and our ſoules moſt defiled,1 Cor. 15.9. with an aggrauation of them by the circumſtances of time, place, perſons; liuing vnderunder the meanes, and againſt knowledge. Fourthly, of all known… gr…ſſe ſinnes particularly by name, and of ſinnes vnknowne generally; yet not careleſly, and at randome, but intentiuely, as though af…r long ſearch we ſaw a farre … …any, more innumerable.
Q. To whom muſt wee make our confeſſion?
A. Firſt,Ioſ. 7.19. Pſal. 51.4. to God our Father in Chriſt, with hope and deſire of pardon, both in our publike and priuate prayers. Secondly, to men, and ſo, firſt, to the whole Church, if at any time a ſentence bee paſt againſt vsus by them for ſome notorious ſcandall. Secondly, to any of the Church, priuately offended by vsus. Thirdly,Acts 19.18. Iames 5 16. to the Paſtor and Teacher of the Church, licēſt of God to be the ſoules Phyſician.
Q. Is auricular confeſſion to men neceſſary?
A. Firſt, abſolutely conſidered it is not; ſome could not, or had no need to make it,Mat. 26.75. others hauehave beene, and may be ſaued without it. Secondly, reſpectiuely, and vponupon ſome conditions it may be:Ioſ. 7.19. Matth. 5.23, 24. as firſt, if we ſee plainely how God may bee glorified by it any way. Secondly, if we know we hauehave iniured our Brother, and done him wrong in goods or good name.Iam. 5.6. Thirdly, if our conſciences be ſo troubled, that wee cannot anſwer, nor pacifie them, we are bound to craue helpe by confeſſion; either to any experienſt Chriſtian, or to a faithfull practiced Miniſter: in both whom are required: compaſſion, fidelitie, and ſecrecie.
Q. What benefit comes by confeſſion?
A. Much eueryevery way: Firſt, God is thereby glorified,Ioſ. 7.19. if it be heartie, and well ordered. Secondly,2 Sam. 12.13 Pſal. 30.11. the ſinner confeſſing is more humbled. Thirdly, the mind is greatly eaſed. Fourthly, pardon is attained; if we confeſſe our ſins, God is faithfull and iuſt to forgiue them;Pro. 28.13. vncouer your ſinnes by confeſſion,1 Iohn 1.9. God will couer them by non-imputation. Fifthly, both Miniſters and priuate Chriſtians are warned, and better inſtructed, in Satans deuices and the hearts deceitfulneſſe; the abuſe thereof ſet a-ſide, I wiſh it were more in vſe amongſt vsus.
Q. Which is the third duty neceſſary fo our preparation?
A. Contrition with humiliation: ioyned becauſe diſtinguiſht onelyonly by ſecrecie,Pſal. 51.17. and viſibilitie, contrition is inward humiliation, humiliation is outward contrition, both required.
Q. What is contrition?
Pſal. 13….1. Eſay 26.16. …am. 2.19.A. It is an inward heartie ſorrow, ariſing from the LoueLove of God, wrought in vsus by the power of his Spirit, and the hearing of his Word, whereby the heart is wounded, and deeply grieued; for offending ſo good and gracious a God.
Q. What order doth the Lord obſerue in working this?
Gen. 3.9. 2 Sam. 12.7.A. Firſt, the ſinner is wakened, to let him ſee what he hath done and in what caſe he ſtands. Secondly,Ier. 23.29. he is beaten, rent, and broken by the hammer of the law;Acts 2.37. both for preparation. Thirdly, his hard heart is melted and diſſolued wholly, by the gentle fire of Gods tender mercies, offered in the Goſpel. Fourthly, being wakened, broken and thus melted, he is mooued and enabled to mourne and reioyce both together.
Q. How may a Chriſtian diſcerne ſound contrition from counterfeit?
A. Firſt,Luke 7.7.15.19. if the conſideration of Gods louelove, the price of Chriſts blood, together with his owne vnworthineſſe, doe make his bowels yerne within him, troubling his minde,Pſal 51.1. as if a burning feauer were ſent to hunt the Lethargie out of his bodie. Secondly, if he be diligently inquiſitiue after ſpirituall comfort,Acts 9.6. as the couetous and Ambitious are after preferment. Thirdly, if he be flexible to all good and godly motions, as the ſoftned waxe is to the ſeales impreſſion. Fourthly,Iob 40.4. if hee be deeply diſpleaſed with himſelfe,Ier. 2.19. and appeare vile in his owne eies. Fifthly,Pſal. 51.17. if he apprehend ſinne, and eſchew it as a bitter thing. Sixthly, if he feele in him a grounded perſwaſion ſometimes of diuine acceptation; he may be perſwaded, God hath begun to prepare him for Heauen.
Q. What is humiliation?
A. It is an outward manifeſtation of godly ſorrow by ſuch acts and behauiour, as declare a troubled ſoule: wherein we may conſider:1 Pet. 5.6. firſt, the expreſſion it ſelfe —in a heauy countenance,1 Kin. 21.27, 28, 29. Pſal. 35.13, 14. deepe ſighes, few words, and behauiour anſwerable. Secondly, the practice in three duties: Firſt, weeping for ſinne. Secondly, faſting from ordinary food and carnall delights for a right end. Thirdly, praying humbly and earneſtly for eaſe and comfort.
Q. How may a Chriſtian be once comfortably perſwaded that he is true humbled?
A. Firſt, by a well-guided careleſneſſe,1 Cor. 2.2. knowing himſelfe to ſleight all things in compariſon of heauen; eueryevery action ſauouring of humilitie.Acts 20.24. Secondly, by the ground of it, not ſelfe louelove, and feare of paſſiue euill onelyonly,Pſal. 51.1, 2, 3. but the louelove of God,2 Sam. 12.13. and ſhame of euill actiue. Thirdly, by the cauſe mouing him, for which .i. ſinne, and by which he is humbled .i.Ier. 9.1, 2. ſome one of Chriſts ordinances. Fourthly, by the nature of it,31.15. to turne eueryevery thing ſeen or heard, into an occaſion of ſorrow, ſo to nouriſh and encreaſe it,Eſa. 58.5. as taking ſome comfort by it.Gal. 3.24. Fifthly, by the continuance, not for an houre, or a day, but daily,Pſal. 23.4. fearing he is not humbled, or not enough. Sixthly, by the ayme thereof, which is, to driue him unto Chriſt, and to fit him for priuate prayer; that hee may weepe and pray, and pray to weepe againe. Seuenthly,Mich. 7.8. Luk. 22.43. by that ſtrength and comfort hee ſhall finde, in the loweſt ebbe of his humiliation, ſeeing a hand of mercy reacht out to ſuſtaine him; hearing a voyce calling —Come vntounto mee, thou deiected ſoule, &c. and feeling a power lifting vp his heauy eyesIob 1.22. towards Heauen:Eſay 53.7. this rod of Chriſt and his ſtaffe are vnſeparable companions. Eighthly, by gentleneſſe in his dealing, and humble patience vnderunder the croſſe.
Q. How doth the Lord humble his children?
Pſal. 22.1. 2 Sam. 12.7.A. Firſt, by ſending his Word home vntounto them, deliuered by a faithfull meſſenger, with wiſedome and power, ſearching them ſo as they ſhall not chuſe but ſee their folly. Secondly, by leauing them for a time to themſelues,Pſal. 30.7. 2 Sam. 16.10 that they may ſee where their ſtrength lies. Thirdly, by croſſing them in their outward eſtate, taking away proſperity in health, riches and carnall contentments, bringing in aduerſitie vnderunder ſeuerall ſhapes, and opening the mouthes of wicked men againſt them.Pſal. 38.5.6.7.119.136. Fourthly, by letting them ſee and obſerue the ſinnes of others, the corruptions and abominations of the time, for which they grieue in ſecret.
Q. Why doth the Lord deale thus ſharpely with his owne?
A. Firſt,Acts 9.4. Pſal. 51.17.42. 1, 2. to make them ſaueable, till then, men like clay vnwrought are not pliant to Gods hand; there is no ſound heart capable of mercy but the broken. Secondly,Math. 9.12. Ier. 8.22. to make them ſeriouſly thinke of, long after and feelingly to reliſh the blood of Chriſt. Thirdly, to cure them of thoſe feſtring wounds giuen by ſinne, and Satan, which require a lancing and opening againe; that they may bleed afreſh, till the precious balme of Gilead applied,Eſa. 40.1, 2. Pſa. 119.67. Iam. 4.6, 10. not onelyonly ſtay but heale them. Fourthly, to comfort and make them truely merry with his gracious promiſes then onelyonly belonging to them; no true conſolation, before humiliation, no building, without this foundation. Fifthly, to ſhew them a neceſſitie of ſpending ſome time purpoſely in a ſerious meditation, about their ſpirituall eſtate.Heb. 2.18. 2 Cor. 1.4. Sixtly, to aduance them into his fauour for euer: Ioſeph muſt come from priſon to preferment, Ionas from the Whales belly to the ſhoare, &c. Seuenthly, to make them compaſſionate of others in the like miſerie.
Q. How may a Chriſtian vndergoe this painefull cure with any comfort or patience?
Mat, 20.22. Luk. 14.28, 29, 30, 31.A. Firſt, by conſidering aforehand what it is he is about to enter into; a grinding of the heart, a breaking of the ſtone, a drinking of the bittereſt potion, an applying of the ſharpeſt coraſiue, a throwing downe to ſee and feele flaſhes of hell-fire,Heb. 12.6.7.11. &c. Secondly, by looking vponupon the right author and his aime, a father, correcting him for a time that he periſh not eternally; if we endure chaſtning, God deales with vsus as with ſonnes. Thirdly, by meditating vponupon the fruit and benefits therof, with the neceſſitie and vniuerſalitie, few hauing found any other way to Heauen: for: Firſt,Pſa. 119.71. it is a meane to bring vsus to our former health and integritie; ſanctified ſorrow breeds laſting peace. Secondly,Eſa. 66.2. it moues compaſſion in God towards vsus, as to his labouring people in Aegypt, and Manaſſes in priſon.Exod. 3.7. Thirdly,Eſa. 66.3. it ſeaſons all our ſpirituall ſacrifices, and makes vsus more fearefull to diſpleaſe God. Fourthly,Prou. 23.13, 14. it weanes vsus from the louelove of the world, frees vsus from eternall death, (beat thy childe with the rod and thou ſhalt deliuer his ſoule from hell) and is a certaine fore-runner of glorie: a great comfort to all heauie hearts, and deiected ſoules, yeelding the peaceable fruit of righteouſneſſe and holineſſe,Pſa. 126.5, 6.30.5. vntounto all ſo exerciſed; ſowing in teares, they ſhall reape in ioy; heauineſſe endures for a night, but ioyes comes in the morning.
Q. But I finde no ſuch thing in me, rather the contrary, hardneſſe and ſtubbornneſſe?
A. The caſe is dangerous and lamentable, ſome hope and comfort there is in this, that you are ſenſible of your miſerie, take this receipt. Firſt, come home to your ſelfe,Hag. 2.1. Luk. 15.17. call your diſperſed thoughts, ſummon them together, as to a weightie conſultation.Heb. 3.13. Pſal. 51.3. Secondly, weigh the true cauſe of ſuch continued hardneſſe, the deceitfulneſſe of ſinne, through inconſideration and delay of repentance.Mat. 16.26. Thirdly, intenſiuely fixe your eies vponupon your ſinnes laid open before you; originall, actuall, with your aptitude to the vileſt, was euer done or thought on by any, caſting what is loſt, what gained by ſinne; one ſence of ſeeing and weeping: ſee well and weepe well. Fourthly, be frequent in that angelicall exerciſe of ſpeculation,Luk. 19.41.23.28. and meditation, and therein repreſent Chriſt to your thoughts …eeping often, neuer laughing, … for you that you might mourne … your-ſelues, Fifthly, grieue for the want of griefe, that you can be more ſorrie for any thing then ſinne. Sixtly,Eccl. 7.2, 3, 4, 5. vſe all incentiues to moue ſorrow with ſoftneſſe; as places, companie, employment, it is better to goe to the houſe of mourning, then to the houſe of feaſting; ſorrow is better then laughter, by the ſadneſſe of the countenance the heart is made better; praying with Ieremie, Ier. 9.1.O that my head were waters, and mine eies a fountaine of teares, that I might weep day and night, &c. Seuenthly, be content with that meaſure of ſorrow which the Lord affords; A skilfull Phyſician euer prepares a potion according to duplicate page duplicate page duplicate page duplicate page the conſtitution of his patient.
Q. What is that which cannot ſtand with ſound humiliation?
A. Firſt, Luciferian …, mentall or carnall.Luke 1.51. Iames 4 6. Secondly, humorizing faſhioniſme (new words may ſerue to expreſſe new faſhion-mongers) conſiſting in a fond imitation of euerie fooliſh, forraine device, in haire, attire, &c. a ſigne of great lightneſſe.Rom. 12.2.13.14. Thirdly, luxurious epicuriſme, pampering of the fleſh, as ouer delicate women vſe to doe, and ſtudying to ſatisfie the luſt thereof by eating, drinking, playing, ſleeping; with other acts, graceleſſe and nameleſſe, ſo fooling away eternitie. Fourthly,Mat. 19.23. Atheiſticall couetouſneſſe, whereby our affections are fixt and faſtened to the earth.6.25.20.26.27.28. Fifthly, carnall ſecuritie, from carnall iollitie vnſeparable, without ſight of ſinne or ſenſe of miſerie. Sixtly, ſharpe contention about matters of ſmall moment, ſtriuing for place, harſhly cenſuring all of that any way oppoſe vsus.
Q. Which is the fourth duty neceſſary for our preparation?
A. Application of all; which is as the bellowes to our ſpirituall heat, whereby all we receiue and know is turned into nutriment and made our owne: and this muſt be. Firſt,Mat. 26.22. of all we hauehave done to our ſelues, in a ſtrict examination of our eſtates. Secondly,1 Cor. 46. of all God hath ſpoken to our ſoules in the threatnings and promiſes of his Word.
Q. Which is the fifth duty neceſſary for our preparation before we come to the Communion?
A. Reſolution; which is a heartie and ſtedfaſt purpoſe of more exact obedience for the time to come,Acts 11.23. conſiſting in holy vowes and promiſes to be performed in their ſeaſon: eſpecially we muſt reſolue. Firſt, to keepe entire our renewed amitie betweene Chriſt and our ſoules,Pſa. 116.18.132.3, 4, 5, 6. to giuegive no occaſion of diſtaſte, if any happen, not to reſt till it be made vp. Secondly,Iohn 13.35. 1 Iohn 3.14. Gal. 5.6. as to be in it for the preſent, ſo to continue for the time to come in the louelove of our brethren, generally with all, familiarly with thoſe of the houſhold of faith: this is— The wedding garment.
Q. What muſt a prepared Chriſtian doe, when he is come to the communion?
A. Let him againe bethinke him.Gen. 28 16, 17. Firſt, where he is, ſuppoſing; he heares that voyce—put off thy ſhooes from thy feet, for the place where thou ſtandeſt is holy ground. Secondly, to what end he came;Exod. 3.5. Luk. 15.19. to feaſt with Chriſt, nay to feed of Chriſt. Thirdly, how vnworthy yet he is to approach thither, and touch ſuch ſacred things, hauing yeelded eueryevery one of his members as Seruants to vncleanneſſe.Eſay 64.6. Phil. 3.9.Fourthly, in what garment, faſhion, and condition hee deſires (as his owne thoughts inwardly ſuggeſt vntounto him) to be ſeene and noted of Chriſt at his Table; with what reuerence, humility, filiall feare, ſtrength of faith, &c.
Q. What is it to eate and drinke the Body and Blood of Chriſt?
A. Firſt, confidently, to embrace, and by the hand of faith to receiue that pardon obtained and offered to vsus by Chriſt.Iohn 6.63. Secondly, to be married vntounto him vnſeparably, and after a wonderfull manner vnited and graft into his myſticall body.Rom. 8.1.14. Thirdly, to bee quickned, nouriſht and guided by that Spirit which liues and mooues both in Him and vsus, &c.
Q. With what geſture muſt we receiue?
A. Firſt, no one kinde of geſture is excluſiuely neceſſary nor any one (with reſpect to order and decency that ſcandall and offence be auoyded,1 Cor. 10.32 11.16.14.40.) vnlawfull. Secondly, that which is in vſe in any particular Church confirmed by authoritie of preſent gouernours, ought to be eſteemed beſt, and ſo obſerued. Thirdly, that whereby we may expreſſe moſt humiliation, deuotion, and ardency of affection (ſeeing our Sacrament is deliuered and receiued by way of petition) is beſt; as vncouering of the head, bowing of the knee, lifting vp of hands and eyes towards heauen, &c. prouided — communicants come with preparation, voyd of ſuperſtition.
Q. When you hauehave receiued, what is the beſt employment while the elements are in diſtribution to others; for you may not be idle nor ill employed?
A. That vndoubtedly whereby Chriſt may be moſt glorified and the ſoules of communicants moſt freely and feelingly comforted: which as I conceiue and ſtill beleeue is reducible to all or moſt of theſe foure. Firſt,1 Cor. 10.31 is meditation, which is as digeſtion after meat; and what more ſeaſonable then after meat digeſtion? it is the firſt worke of the ſtomacke, if that bee wanting or miſcarry there is no nutrition; chewing of the cud vnderunder the Law,1 Tim. 4.15. did ſignifie holy meditation in and after any ſpirituall exerciſe. Secondly, obſeruation of eueryevery act and circumſtance done about that Supper by the Miniſter and the people. Thirdly, application,Mat. 26.26. intermi…ſion of eueryevery thing to our ſelues. Fourthly, ſhort and ſpirituall ejaculation of prayers and praiſe for Chriſts ineſtimable louelove;Mat. 26.30. ſo waiting till the reſt hauehave receiued, that all may ioyne in publique thankeſgiuing; if any man know a better, let him in offenſiuely follow it (where authoritie diuine and humane are ſilent, it is left to the diſcretion of particular aſſemblies, to determine in ſuch matters of indifferency, as ſhall appeare to be beſt for the aſſembly) prouided all be done without tumult, decently and in order,1 Theſ. 4.11. remembring who ſaith—ſtudy to be quiet.
Q. What is meditation?
A. A branch of ſpeculation, whereby the ſoule freed from the burden of the Body for a time by a mentall ſeparation,Pſa. 42.5, 11. Nehem. 1.2. feeds in a ſteady fixt diſcourſe vponupon ſome choyce ſubiect, till ſhe hauehave brought the ſame to a profitable iſſue:Acts 12.11.17.23. where of there are two kinds. Firſt, occaſionall vponupon eueryevery thing we ſee, heare, or do.Gen. 24.36. Secondly, deliberate when men are called or do freely ſettle themſelues, both for time, place & ſubiect to this diuine exerciſe.
Q. But ſuppoſe one ſay, hee cannot meditate?
A. Firſt,1 Cor. 11.28 no comming without preparation, no preparation without examination, no examination without ſome competency of ability to meditate. Secondly, he may as well ſay hee cannot liue, reaſon, watch nor pray, &c. ſuch employment is vnſeparable from the ſoule. Thirdly, want of power is pretended, when will onelyonly is wanting; crying out they cannot, when indeed they will not goe about it. Fourthly,Mat. 19.26. to him that hath faith, knowledge, and deſire, all neceſſary duties are poſſible, much more meditation, both ſweet, eaſie and profitable to eueryevery practiced Chriſtian. Fifthly, if after all endeuour it appeare, many cannot benefit themſelues this way, for the auoyding of manifeſt and greater inconueniences, (eſpecially if the time be long) ſome other publike employment may be appointed, I thinke, at the diſcretion of the paſtour; prouided it be not ſuch, whereby the Miniſter may be diſturbed, or Communicants diſtracted in the act of receiuing.
Q. Of what muſt we meditate as the Subiect?
A. VponUpon any profitable Subiect whatſoeuer:Pſal. 1.2.63 6. as firſt, of God, his Word or workes. Secondly, of man, as created, fallen redeemed; of body and ſoule vnited, to bee ſeparated. Thirdly, of Chriſt, his incarnation and paſſion,Pſa. 119.15, 23, 48, 54, 78. with the manner of both expreſt in Scripture. Fourthly, of ſinne and ſauing grace, with the miſeries of this life, and compleat ioyes of that to come; here nothing but mutabilitie and mortalitie, there to be ſwallowed vp by the conſtancy of eternitie. Fifthly, of your ſelues in ſpeciall,Pſal. 143.5. what God hath done for you in regard of your corporall and ſpirituall eſtate, how you hauehave behaued your ſelues towards him, what you deſerue, how you can and why you hope for fauour in his ſight, &c. Sixthly, of death and your departure hence.
Q. How muſt wee meditate for the manner?
A. Firſt, make choyce of your Subiect, left through defect you grow wearie, or bee confounded by a multitude, confuſedly offring themſelues.Pſa. 119.148 Gen. 24.63. Secondly, keepe your minds firmely fixt, cloſe vntounto the matter choſen, ſuppoſing you neither heare, ſee, nor remember any other thing. Thirdly, ſet open before you the booke of memorie and inuention, make vſe if you are able of logique, and Rhetorique artificiall or naturall, that your matter may bee moulded into profitable order.
Q. What lets are there, which deterre, diſtract and hinder men in or from this duty?
A. Firſt, diſuſe and want of practice,Heb. 13.9. Ier. 17.9. makes it ſeeme harſh if not impoſſible.Heb. 13.9. Ier. 17.9. Secondly, lightneſſe and inconſtancie of mind, to admit many and runne a little after eueryevery one; hee is no where, that is eueryevery where: variety of obiects draw away their minds that want experience.Heb. 3.12. 1 Tim. 6.9. Thirdly, impuritie and impenitencie, ſuch vnſauorie veſſels are not capable of holy meditations. Fourthly, ſpirituall barrenneſſe, which vnderunder the meanes is a great and heauie curſe. Fifthly, cuſtomarie cogitation and plodding about vaine toyes, vnprofitable, impoſſible, &c. to all ſuch I may ſay as the Lord by Ieremy: Ier. 4.14.O Ieruſalem waſh thy heart from wickedneſſe, that thou mayeſt be ſaued: how long ſhall thy vaine thoughts lodge within thee?
Q. What helpes are there for meditation, I runne my ſelfe out of breath and am quickely weary?
A. Firſt know, it is not poſſible the ſoule ſo farre as it is regenerate ſhould be wearie of this employment;Mat. 26.41. no more then Angels of moouing or reaſoning intuitiuely; the ſpirit is willing, but the fleſh is weake. Secondly▪ begin to practice, obſeruing one method,Eph. 5.16. let your order and ends be euer the ſame; vſe makes perfect in all things; I can giuegive you a perſonall preſident of one, who waſhing his hands, did once occaſionally meditate vponupon the blood of Chriſt, cleanſing the ſoule, from the ſting, the ſtaine and filth of ſinne, &c. and now can neuer doe it, but the ſame ſubiect offers it ſelfe inſtantly. Thirdly,Mar. 13.37. 2 Tim. 4.5. 1 Pet. 5.8. keepe a daily and true watch ouer your ſoules and wayes, remembring Gods preſence, obſeruing his workes of mercy and iuſtice, conſidering the proper end of your life here, with the vncertaintie of death: Fourthly,2 Pet. 3.18. enrich your minds with the knowledge of diuine myſteries, by hearing, reading, &c. gayning ſomething from eueryevery exerciſe, priuate or publique, ſacred or ſecular. Fifthly, learne to ſeparate the gold from the droſſe,Mat. 14.23. Iames 1.5. Luk. 19.37. ſpirituall from carnall thoughts; venter not on many at once though heauenly; leaue not a good ſubiect imperfect to ſquander out the time in vncertaine varieties. Sixthly, begin with a ſhort prayer and end with praiſe.
Q. What fruits and benefits, iſſue from this dutie to encourage vsus in practice?
A. Many: Firſt, it is the life our life, yeelding vsus what ſpirituall ioy the ſoule is capable of in this world:Phil. 3.20. thereby wee trauell ouer all the world with eaſe, from Earth to Heauen, and hauehave our conuerſation with Angels in the preſence of God. Secondly,Pſal. 119.97. it is both a vocation and a recrea…; he that can meditate may recreate himſelfe and yet miſpend no precious houres; it tames the fleſh and cheeres the minde by a preſent apprehenſion of ſweet and laſting contentment. Thirdly,Ioſ. 1.8, 9. it is a precious preſeruatiue againſt the venemous baites of this wi…y world. Fourthly,Pſa. 77.12. it dries vp the corrupt humours of carnall concupiſcence, driues away filthy thoughts,Phil. 1.23. and keeps the heart watchfull and cheerefull in all other duties. Fifthly,Pſal. 1.1, 2. it makes vsus wearie of the world and willing to die; ſeeing ſeparated ſoules onelyonly are ſo happy; ſweetning in the meane time, that paines we take in the practice of Chriſtianitie and ſtudie of Diuinitie.
Q. When the Communion is ended and eueryevery man departed, what is then required to be done by vsus?
A. Firſt, to be thankefull both alone, and wi… others of our owne.Rom. 14.6. 1 Cor. 13.4 Heb 10.32. 2 Pet. 3.18. Secondly, to be … tifull according to ability. Thirdly, to be mindfull what we hauehave heard, done and promiſed. Fourthly, to be carefull by after and often examination to diſcerne a growth in neceſſarie graces, eſpecially of louelove, zeale and humilitie: euer after, to wake with Chriſt eueryevery morning, to walke with him euerie day, to reſt and ſleepe in his armes euerie night.
Q. What will befall vsus in the cloſe and concluſion of all as the reward of well-doing?
Hoſ. 10.12. Gal. 6.16.A. Gods bleſſing and euerlaſting peace: they that ſow thus in righteouſneſſe ſhall reape in merciemercy; as many as walke according to theſe rules, peace ſhall bee on them and merciemercy as vponupon the Iſrael of God.
Who ſo is wiſe, he ſhall vnderſtand theſe things? prudent and hee ſhall know them? for the waies of the Lord are right and the iuſt ſhall walke in them; but tranſgreſſours ſhall fall therein, Hoſea 14.9.
Multis non Mihi.
FINIS.