your selfe in Covetous Adulterous Revengefull Ambitious or other wicked thoughts you act that in your minde and phantasie which either for feare or shame you dare not or for want of opportunity or meanes you cannot act otherwise 4. When you are alone be sure that you ordinarily be well and fully exercised about something that is good either in the works of your calling or in reading or in holy meditation or prayer For whensoever Satan doth find you idle and out of imployment in some or other of those works which God hath appointed he will â—ake that as an opportunity to garnish you for himselfe and to imploy you in some of his works But if you keepe alwaies in your place and â—o some or other good worke of your place you are under Gods speciall protection as the Bird in the Law was while she face upon heregs or yong ones keeping her owne nest in which case no man might hurt her I have already shewed how you should behave your selfe as in Gods sight both in prayer and in the works of your calling I wil write some thing for your direction touching reading and Meditation SECTION 2. Of Reading BEsides your set-times of reading the holy Scriptures you shall doe well to gaine some time from you vacant houres that you may read in GODS Booke and in the good bookes of men First when you read any part of the word of God you must put a difference betweene it and the best writings of men preferring it farre before them To this end 1 Consider it in its properties and excellencies No word is of like absolute authority holinesse equity truth wisedome true elegancie power and eternity 2 Consider this Word in its ends and good effects No booke that aimeth at Gods glory and the salvation of mans soule like this none that concerneth you like to this It discovereth your misery by sinne together with the perfect remedie It propoundeth perfect happinesse unto you affordeth means to worke it out in you for you It is mighty through GOD to prepare you for grace It is the immortall seed to beget you unto Christ It is the milke and stronger meate to nourish you up in Christ It is the onely soulephysicke to recover you and to rid you of all spirituall evils By it Christ giveth spiritual sight to the blind hearing to the deafe speech to the dumbe strength to the weake health to the sicke yea by it he doth cast out Divels and raise men from the death of sinne they beleeving it as certainly as he did all those for the bodies of men by the word of his power while he lived on the earth This Book of Goâ— doth containe those many rich Legacies be queathed to you in that last Will and Testament of God sealed with the bloud of Iesus Christ our Lord. It is the Magna Charta and Statute-booke of the Kingdome of heaven It is the booke of Priviledges and Immunities of Gods children It is the word of grace which is able to build you up and to give you an inheritance amongst all them that are sanctified For it will make you wise to salvation through Faith in Christ â—esus making you perfect throughly furnished unto all good workes Wherefore as when you heare this Word preached so when at any time you read it you must receive it not as the word of man but as it is in truth the Word of God then it wil worke effectually in you that beleeve Secondly when you read this Word lift up the heart in prayer to God for the Spirit of understanding wisedome that your minde may be more and more enlightned and your heart more more strengthned with grace by it For this Word is spiritual containing the secrets hidden things of GOD in a mysterie which as the bare letter doth signifie is as a booke sealed up in respect of discovery of the things of God in it to al that have not the helpe of Gods Spirit so that none can know the inward and spirituall meaning thereof powerfully and savingly but by the Spirit of God Thirdly read the Word with an hunger and thirst after knowledge and growth of grace by it with a reverent humble teachable and honest heart beleeving all that you reade trembling at the threats judgements against sinners reioycing in the promises made unto and the favours bestowed upon the penitent and vpon the godly willing and resolving to obey al the Commandements Thus if you read blessed shall you be in your reading and blessed shall you be in your deede The holy Scriptures are thus to be read of all of every sort and condition and of each sex for all are commanded to search the Scriptures as well the Laytie as the Cleargie women as well as men yong as well as old all sorts of all Nations For though the Spirit of GOD is able to worke conversion and holinesse immediately without the Word as he doth in all those infants that are saved yet in men of yeares the holy Ghost will not where the Word may be had worke without it as his instrument using it as the hammer plow seed fire water sword or as any other instrument to pull downe build up plant purge cleanse For it is by the Word both read and preached that Christ doth sanctifie all that are his that he may present them to himselfe and so to his Father without spot or wrinkle a Church most glorious And whereas it is most true that those which are unlearned and unstable doe wrest not onely hard Scriptures but all other also to their destruction Yet let not this as Papists would inferre cause you to forbeare to read no more then because many surfeit and are drunke by the best meats and drinkes you doe forbeare to eate and drinke But to prevent misse-understanding and wresting of Scriptures to your hurt doe thus 1 Get and cherish an humble and honest heart resolved to obey when you know Gods will If any man will doe his will saith Christ he shall know of the doctrine whether it be of God 2 Get a cleare knowledge of the first Principles of Christian Religion beleeve them stedfastly And indevor to frame your life according â—nto those more easie known â—criptures where on these prinâ—iples and first Oracles of God â—â—e grounded For these give â—ight even by the first entrance â—nto the very simple This doe â—â—d you shall never be unlearned 〈…〉 the mysteries of Christ nor â—et unstable in his wayes 3 Be â—uch in hearing the Word inâ—â—preted by learned and faithfull â—inisters 4 If you meet with place of Scripture too hard for 〈…〉 presume not to frame a sense it of your owne head but take â—tice of yourignorance admire â—e depth of Gods wisdome susâ—nd your opinion
and take the first opportunity to ask the meaning of some or other whose lips should preserve knowledge Let no colourable pretence keepe you from diligent reading of Gods Booke for hereby you shall be better prepared to heare the Word preached For it layeth a ground-worke to preaching making way to a better understanding thereof and to â—…ter â—eeping it in memory â— also to enaâ—le you to try the Spirits and Doctrines delivered even to try all things and to keepe what is good 1. In reading mens writings reade the best or at least those by which you can profit most 2. Reade a good booke thorowly and with due consideration 3. Reject not hastily any thing you reade because of the mean opinion you have of the authoâ— Beleeve not every thing yoâ— reade because of the great opinâ— on you have of him that wrote it But in all bookes of faith and manners try all things by the Scriptures Receive nothing upon the bare testimony or judgement of any man any further then hee can confirme it by the Canon of the word or by evidence of reason or by undoubted experience alwayes provided that what you call reason and experience be according unto not against the Word If the meanest speake according to it then receive and regard it but if the most judicious in your esteeme yea if he were an Angell of GOD should speake or write otherwise refuse and reject it Thus much for privat reading Onely take this Caution You must not thinke it to be sufficient that you read the Scriptures and other good Bookes at home in private when you shall by so doing neglect the hearing of the Word read and preached in publike For God hath not appointed that reading alone or preaching alone or prayer or Sacraments should singly and alone save any man where all or more then one of them may be had but he requireth the joynt use of them all in their place and time And in this variety of means of salvation God hath in his holy wisedome ordained them to be such that the excellency and sufficiencie of the one shall nâ—t in its right use keepe any from but leade him unto a due performance of the other each serving to make the other more effectuall to produce their common effect namely the Salvation of mans soule Indeed when a man is necessarily hindred by persecution sicknesse or otherwise that he cannot heare the Word preached then God doth blesse reading with an humble honest heart without hearing the Word preached But where hearing the Word preached is either contemned or neglected for reading sake or for prayer sake or for any other good private dutie there no man can looke to bee blessed in his reading or in any other private dutie but cursed rather Witnesse the evill effects which by experience we see doe issue thence viz. Selfe-conceitednesse Singularity in some dangerous opinions many times a rending away from the Church by Schisme yea too oft a falling away into damnable Heresies and Apostacie SECTION 3. Of meditation VVHen you are alone then also is a fit season for you to be taken up in holy meditation For according to a mans meditations such is the man The liberall man deviseth liberall things the Churle the contrary The godly man studieth how to please God the wicked how to please himselfe In meditation the minde or reason of the soule stayeth it selfe upon some thing conceived or thought upon for the better understanding thereof and for the better application of it to a mans selfe for use In meditating a right the mind of man exerciseth two kind of acts the one direct upon the thing meditated the other reflect upon himselfe the person meditating The first is an act of the contemplative part of the undâ—rstanding the second is an act of Conscience The end of the first is to enlighten the mind with knowledge the end of the second is to fil the heart with goodnesse The first serveth I speake of morall actions to finde out the rule whereby you may know more clearely distinctly what is truth what is falshood what is good what is bad whom you should obey what manner of person you should be and what you should doe and the like The second serveth to direct you how to make a right and profitable application of your selfe and of your actions to the Rule In this latter are these two acts First an examination whether you and your actions bee according to the Rule or whether you come short or are severed from it giving true judgment of you according as it doth finde you The second is a perswasive and commanding act charging the soule in every faculty understanding will affections yea the whole man to reforme and conforme themselves to the Rule that is to the will of God if that you finde your selfe not to be according to it which is done by confessing the fault to God with remorse praying for forgivenes returning to God by repentance reforming the fault through new obedience This must be the resolution of the soule And all this a man must charge upon his soule peremptorily commanding himselfe to endevour the doing of them When you meditate joyne all these three acts else you shall never bring your meditation unto a profitable issue For if you onely muse and studie to finde out what is true what is false what is good what is bad you may gaine much knowledge of the head but little goodnesse to your heart If you onely apply to your selfe that wheron you have mused and no more you may by finding your selfe to bee a transgressour lay guilt upon your conscience and terrour upon your heart without fruit or comfort but if to these two you lay a charge upon your selfe to follow GODS counsell touching what you should beleeve doe when you have offended him if you with all bring your heart to a resolution through GODS grace to be such an one as you ought to be and to live such a life for hereafter as you ought to live then unto science you shall adde conscience and to knowledge you shall joyne practice and shall fill your selfe full of comfort Observe Davids meditations you shall finde they come to this issue His thoughts of God and of his wayes made him turne his feete unto Gods testimonies The meditation of Gods benefits made him resolve to take the cup of salvation and call upon the name of the Lord and to pay his vowes When he considered what God had done for him and thence inferred what he should be to God againe he saith to his soule My soule and all that is in mee prayse his holy Name When hee in his meditation found that it was his fault to have his soule disquieted in him through distrust he chargeth it to wait on GOD and raiseth up himselfe unto confidence I will meditate on thy precepts saith
of Iesus Christ a painefull and profitable Minister of the Gospell For the matter of the booke use it as thy daily Counsellour For the manner and occasion of penning it use it and learn to write by this coppy I meane stirre up the gifts of God that are in thee to become more profitable to others both in presence by discourse and in absence by writing How are wee bound to blesse God for those Epistles which the Apostles wrote not onely to whole Churches but also to private persons Nor was this course extraordinary and proper onely to those persons and times In succeeding ages to this day the beleevers have beene much edified by this course In the Greeke Church Chrysostome wrote divers Epistles amongst the rest in the last of them hee takes occasion to commend Olympia to whom hee wrote that Epistle for her delighting to employ him in answering questions and resolving doubts Athanasius besides divers Epistles to others wrote a little booke to Antiochus containing answers to 162. questions Basil wrote about 180. Epistles amongst which in his 81. Epistle exhorting Eusâ—â—â—hius to more frequency in writing he gives this reason because they say saith he that Wells are bettered by being drained out Amongst the Latine Fathers Hierome wrote divers Epistles there is one which Erasmus fathers upon Paulinus Nolanus written to Celantia wherein are many pithy and remarkeable directions about walking with God in a holy course which is the Argument of this Booke it is a large Epistle and worthy to be often read In S. Ambrose his works are ten bookes of Epistles amongst which in his 41. and 45. Epistle to Sâ—binus hee commends this course of instructing one another by writing In S. Augustins workes are to bee found 242. Epistles in the first of which hee exhorts Volusianus to whom hee wrote to reade the Scriptures and bids him if hee doubt to write promising that he will answer him he addes also two reasons of his Counsell the second whereof is because a writing is ever ready when a man is fit to reade nor is that any burden saith he which a man may take up or lay downe at his pleasure Hee that reades his Epistles at leasure advisedly shall finde many errours confuted many doubts answered many truths cleared many usefull directions for a holy life recorded and layd up in those Epistles as so many lewels in a rich Cabinet for the good of posteritie for ever If thence we come to these latter times and see what large and elaborate and learned Epistles Calvin Beza Drusius and others have written in other Countreyes Or looke into those holy Letters of Bradford and other blessed Martyrs in our owne language besides many since wee shall conclude that this course hath beene of no small use for the direction and comfort of Gods people in all ages I 'le adde one thing more concerning our owne Nation and times It 's pittie and to be lamented that so many worthy Letters as are written upon speciall occasins for resolution of spirituall doubts from day today by one or other are impâ—isoned in secret Closets and Cabinets which if they were brought to light and published I am perswadea would not onely exceede all that ever hath beene done in this course since the Apostles time but also be the best helpe for resolution of many hundred cases and doubts which disquiet Christians that ever hath beene or except some such course be taken ever will be in the world I will briefly touch one or two obiections more which some may interpose against this worke and so conclude Many have already written on these subiects and therefore this is superfluous True it is Many have written on this subiect largely and worthily as Master Rogers in seaven Treatises abridged by Master Stephen Egerton and Master Iohn Downam in a large and usefull worke and that I may not forget him whom in some respects I should first have mentioned the Reverend Deane of Worcester Doctor Hall that true Christian English Seneca Also Master Bolton whose generall directions for comfortable walking with God are deservedly approved of the most iudicious Yet I answer first That is never too often taught that is never sufficiently learned Secondly In the mouth of two or three witnesses the truth is confirmed Thirdly As God is much glorified so the Church is much edified by varietie of gifts Paul Apollos and Cephas are yours and you Christs Fourthly The Christian and intelligent Reader shall find in this some things new other things expressed in a new manner all digested in such a Method with such brevity and perspicuity as was necessary to make the Booke a vâ—de mecum easily portable and profitable to the poore and â—â—iterate But it exceeds the limits and proportion of a Letter The first Coppy was more briefe upon occasion of a second Letter wherein some other cases were propounded the iudicious Author not onely handled these Arguments largely in his publicke Ministery but also added more particulars for his friends full satisfaction in a second coppy hence it came to this â—antitie But lest whilest I plead for him I should seeme to be guiltie of the same fault my selfe I will here stop wishing thee Gentle and honest hearted Reader to consider that account must be given of what thou readest as well as of what thou hearest and therefore to ioyne prayer with thy reading that spirituall wisedome and strength may bee increased in thee for the practice of what thou learnest So I commend the booke to thy reading and thee and it to Gods blessing From my study in Coleman-street London this 25. of April 1627. Thine in the Lord Iesus IOHN DAVENPORT THE CHRISTIANS DAILY WALKE CHAP. I. Of walking with GOD in generall BEloved Friend observing your forwardnesse and zeale in seeking to know how â—â—u might please God and saue â—â—ur soule I thought it would acceptable and profitable to â—â—u if I should by the infalliâ—â—e Rule of GODS Word diâ—â—ct you how with most certainty ipeed and ease you might attaine to this your holy ayme Wherefore considering that most of Gods children do make their lives unprofitable and uncoÌ„fortable by troubling themselves about many thing and that too much in things lesâ—… needfull by caring and fearing what shal betide them their hereafter in things concerning this present life that you might compasse that one thing needfuâ—… and containe your selfe within your owne line and calling amongst other things I exhort ted you heedfully to apply your selfe to doe each present dayâ— work with Christian cheerfulnesse and to beare each present dayes â—…vil with Christian patieÌ„ce When upon in your â—…t Letters yoâ—… earnestly intreâ—â—ed mee to givâ— you directions to that purpose What my meditations thâ—… afforded I wrote to you Since that time I have preached 〈…〉 walking with God in vprightnesse â—ut of Gen. 17. 1. Also of freedome from carefulnesse and of the excellency and means of peace
God which is Invocation and earnest prayer to God in the Name of Christ through the holy Ghost in particular large harty confessions and complaints against your selfe for your sinnes asking forgivenes making known your holy resolutioÌ„s asking grace and giuing thankes for that he is at one with you having giveÌ„ Christ for you and to you and for that he hath given you a minde to know him and the power of his resurrection with other the first fruits of the Spirit which is the earnest of your inheritance Let this solemn and more then ordinary seeking of GOD by prayer alone by your selfe be twise at least in the day of your Fast besides your ordinary prayers in the Morning Evening having thus made your peace with God you may nay ought to pray for the good or against the evill which was the occasion of the Fast But in praying you must in ferrency of spirit cry mightily striving and wrastling in prayer The extraordinary burnt offerings sinne offerings meate and drinke offerings besides the finâ—ffering of the Attonement and the continuall burnt offering meate and drinke offering to be offered the solemne day of the Fast under the Law which in the substance of it is the standard of religious Fasts doth shew that a Fast must be kept in manner as hath beene said For hereby we prepare sanctifie our selves and seeke to God in Christ hereby we by faith lay hold on Christ the onely true sacrifice for sin hereby we doe by him draw nigh to God and in token of thankfulnes doe giue our selves to be an whole and living sacrifice holy and acceptable to God which is our reasonable serving of God For your greater and more thorough humbling of your self and further exercise of your faith in God and love to your brethren and Church of God something yet is to be added You must represent to your thoughts also the sinnes and evils that are already upon or hanging over the head of your familie and neerest friends and of your towne Country or Kingdome where you live together with their severall aggravations lay them to heart considering that they by sinning doe also dishonour God your Father and doe bring evill of soule and body upon those whom you should love as well as your selfe And it is a thousand to one but that you are involved in their sinnes and become accessary if not by comand example counsell permission conniving not punishing familiarity with sinners or concealement yet in not grieving for them in not hating them and in not confessing and disclaiming them before God These also bring common Iudgements upon Church and State which you should prefer before your own particular wherin you may look to have your part You must therfore affect your heart with these thoughts and mourne not onely for your owne first but then for the abhominations of your family town country and Kingdome For the sins of Princes and Nobles for the sins of Ministers and People And not onely for the present sinnes of the Land but for the sinnes long since committed whereof it hath not yet repented Rivers of waters should runne downe from your eyes at least sighs and grones should rise from your heart because others as well as your selfe have forgotten Gods Law and have exposed themselves to his destroying Iudgements Doe all this so that you may poure out your heartlike water to the Lord in their behalfe This is to stand in the Breach the prayer of a righteous man availeth much if it be servent though he have infirmities If it should not take good effect for others yet your teares and sighs shall doe good to your selfe it causeth you to have Gods seal in yourforehead you are marked for mercy God will take you from the evill to come or will make a way for you-to escape or will pturne the hearts of your enemies to you as it was with Ieremie or if you should be carried captive he will be a little Sanctuarie to you in the land of your captivitie or if you smart under the commoâ— judgement it shall be sanctified to you and if you perish bodily yet when others that cannot live and are afraid to die are aâ— their wits end you shall be able in the conscience of your mourning and of disclaiming your own others sins to welcome death as a messenger of good tidings and as a â—ortall to everlasting happines If it be a publike Fast all these things before mentioned are to â—e done alone both before and after the publike exercises which amongst the Iewes tooke up two â—ourth parts of the artificiall day â—t which time you must joine in publike hearing the Word read and preached and in praier with more than ordinary intention and fervency If you fast with your Family or with some few let convenient times bee spent in reading the Word or some good Booke or Sermons which may be fit to direct and quicken you for the present worke also in feruent prayer The other time alone let it be spent as I have shewed before If some publike or necessary occasion such as you could not well foresee or prevent when you made choice of your day of private fast happeÌ„ to interrupt you I doe judge that you may attend those occasions not withstanding your Fast but doe it thus if they may be dispatched with little adoe then dispatch them and after continue your fast but if you cannot I thinke that you had better be humbled that you were hindred breake off your fast and set some other day apart in stead thereof even as when a man is necessarily hindred in his vow The Benefit that will accrew to you by religious Fasting will be motive enough to an often use of it as there shall be cause It was never read or heard of that a fast was kept in truth according to the former directions from the Word but either obtained the particular thing for which it was kept or a better to him at least that tasted And besides that it will if any thing will obtaine the thing intended thus fasting will put the soule into such good plight and tune into such an habit of spiritualnesse that like as when against some speciall entertainment a day hath been spent in searching every sluts corner in a house and in rubbing and washing it it will be kept cleane with ordinary sweeping a quarter of a yeare or long time after I doe acknowledge that some have fasted and God hath not regardedit yea hee telleth some before-hand that if they fast he will not heare their cry But these were such who fasted not to God they onely sought themselves they would not hearken to his Word there was no putting away of sinne as loosing the bands of wickednesse c. No mortification of sinne no renewing
brotherly 1 When you love them out of a pure heart fervently which â—s when you love them because they are brethren partakers of the same Faith and Spirit of Adoption having the same Father and being of the same houshold of faith with you 2 When you love them not onely with a love of humanity as they are men for so you love all men even your enemies nor yet onely with a common love of Christianity wherewith you love all professing true Religion though actually they shew little fruit and power thereof but with a specialty of love for kinde spirituall and for degree more abundant Therefore it is called brotherly kindnesse and a servent love distinct from charitie or a common love 2 Pet. 1. 7. Where this love is it will knit hearts together like â—onathans and Davids making you to be of one heart and soule It will make you enjoy each others societie with spirituall delight It will make you to beare one with another and to beare each others burthens It will make you to communicate in all things communicable with gladnesse and singlenesse of heart as you are able and that by a specialtie beyond that which you shew to them which are not alike excellent Yea it is so entire and so ardent that you will not hold your life to be too deare to lay downe for the common good of the brethren When therefore you meete with those that feare God make improvement of the Communion of Saints not onely by communicating in naturall and temporall good things as you are able and as there is neede but especially in the communion of things spirituall edifying your selves in your most holy faith by holy speech and conference and in due time and place in reading the holy Scriptures good Bookes and by prayer and singing of Psalms together That your singing may please God and edifie your selfe and others observe these Sing as in Gods sight and in matter of prayer praise speake â—o God in singing The matter of your Song must be spiritual either indited by the Spirit or composed of matter agreeing thereunto You must sing with understanding You must sing with judgement being able in private to make choise of Psalmes befitting the present times and occasions And both in private and publike to apply the Psalme sung to your owne particular â—s when how â—o pray and praise in the words of the Psalme taking heede that you do not apply the imprecations made against the enemies of Christ and his Church in generall to your enemies in partilar also know how to confirme your faith and incline your will and affections when you sing the prophesies of Christ promises threats commands mercies judgements c. You must make melody to the Lord in your heart which is done 1 by preparing and setting the heart in tune it must be an honest heart 2 the heart must be lift up 2 the minde intentive 4 the affections fresh and new the heart beleeving and in matter of prayse and thanks joyous Lastly the voyce must be distinct and tuneable Lose not your short and precious time with idle complemeÌ„ts worldly discourses or talke of other mens matters and faults nor yet Athenian-like in a barren and fruitlesse hearing and telling of newes out of affectation of strangenesse and novelty But â—et the matter of your talke be â—ither of God or of his Word and â—ayes wherein you should walk â—r of his works of Creation Preservation Redemption Sanctificaâ—ion and Salvation of his Iudgements which he executeth in the world and of his mercies shewed towards his people or matter of Christian advice either of the things of this life or of that which is to come Impart also each to other the experiments and proofes you have had of Gods grace and power in this your Christian warfare And as there shall be cause Exhort admonish and comfort one another To doe all these well it will require a specialty of godly wisdome humility and love If these three be in you and abound your societie will bee profitable The strong will not despise the weak neither will the weake iudge the strong You will be farre from putting a stumbling-blocke or an occasion to fall in your brothers way but you will follow after the things which make for peace and things wherewith you may edifie one another You will then beare with each others infirmities and not seeke to please your selfe but your neighbour for his good to edification You must first be wise to make choise not onely of such matter of speech as is good and lawfull but such as is fit considering the condition and neede of those before whom you speake In propounding questions you must not onely take heed that they be not vaine â—colish and needlesse such as ingender strife and doe minister and multiply questions rather than godly edifying but you must be carefull that they be apt and pertinent both in respect of the person to whom they are propounded in respect of the person or persons before whom they must bee answered Some men have speciall gifts for one purpose some for another Some for interpreting Scripture some for deciding of controversies some for discovering Satans methods and enterprises some are excellent for comforting and curing afflicted and wounded consciences some are better skilled more exercised in one thing than in another And some also of Gods deare children as they are not able to â—eare all exercises of Religion so neither are they capable of hearing and profiting by all kinde of discourses of Religion If this were wisely observed Christian conâ—rence would bee much more â—uitfull than usually it is Secondly you must be lowlyâ—â—ded and of an humble spirit or presuming above your gifts â—nd calling When you speake â—f the things of God be reveâ—end serious and sober keeping your selfe within your sine both of your calling and the measure of the knowledge and grace which God hath given you speaking positively and confidently only of those things which you clearly understand and whereof you have experience or sure proofe Thinke not your selfe too good to learne of any neither harden your necke against the admonitions and reproofes of any If you have an humble heart you will doe as David did when he was admonished and advised by a woman He saw God in it and blessed him for it he received the good counsell and blessed it he tooke it well at Abigails hands and blessed her Now blessed bee God which hath sent thee to meet me this day saith he and blessed be thy advice and blessed bee thou which hast kept mee this day from comming to shed bloud c. Thirdly there will be need of the exercise of much servent love and charitie even amongst the best For sith that Satan doth
he What is that all no but he proceedeth to this last act of meditation and saith I will have respect unto thy wayes Gods holy nature attributes Word workes also what is dutie what is a fault what you should be and doe what you are and what you have done what be the miseries of the wicked what is the happinesse and what are the privileges of the godly are fit matter of meditating by the direct act of the understanding That which must settle your judgement and be the rule to direct your judgement what to hold for true and good must be the Canon of Gods Word rightly understood and not your owne reason or opinion nor yet the opinions or conceits of men for these are false and crooked Rules In seeking to know the secrets and mysteries of God and godlinesse you must not pry into them farther than God hath revealed for if you wade therein farther than you have sure footing in the Word you will presently lose your selfe and be swallowed up in a maze and whirlepoole of errors heresies These deepe things of god must bee understood with sobrietie according to that measure of cleare light which God hath given you by his Word When Sinne happeneth to bee the matter of your meditation take heed lest while your thoughts dwell upon it though your intention be to bring your selfe out of love with it it steale into your affections and worke in you some tickling motions to it and so circumvent you For the cunning devices of sinne are undiscoverable and you know that your heart is deceitfull above all things Wherefore to prevent this mischiefe 1 As Sinne is not to bee named but when there is just cause so is it not to be thought upon but upon speciall cause namely when it sheweth it selfe in its motions and evill effects and when it concernes you to try and finde out the wickednes of your heart and life 2 When there is cause to thinke of sinne represent it to your mind as an evill the greatest evill most lothsome most abominable to GOD and as a thing most hatefull and hurtfull to you Whereupon you must worke your heart to a detestation of it and resolution against it 3 Never stand reasoning or disputing with it as Eve did with Satan but without any plodding thereupon you must doe present execution upon it by sheathing the Word the Sword of the Spirit into the heart of it and by the deeds of the Spirit kill it And if you would insist long in meditating upon any subject make choise of matter more pleasant and lesse infectious It is needfull that you be skilfull in this first part of meditation for hereby you finde out and lay downe propositions Whence you may conclude who is to be adored who not what is to be done what not what you should be what not But the life of meditation lyeth in the reflect acts of the soule whereby that knowledge which was gotten by the former act of meditation doth reflect returne upon the heart causing you to assume and apply to your selfe what was propounded whence also you are induced to endevour to worke your heart unto that which you have learned it ought to be This though it be most profitable yet because it is tedious to the flesh is most neglected Wherefore it concerneth you which are well instructed in the points of faith and holinesse to be most conversant in this when you are alone whether of set purpose or in your journyings or otherwise You should therefore be well read in the booke of your conscience as well as in the Bible Commune oft with it and it wil fully acquaint you with your selfe and with your estate It will tell you what you were and what you now are what you most delighted in in former times what now It will tell you what streights and feares you have beene in and how graciously God delivered you what temptations you have had and how it came to passe that sometimes you were overcome by them how and by what meanes sometimes you overcame them It will shew what conflicts you have had betwixt flesh spirit what side you tooke what was the issue of the conflict whether you were grieved and humbled when sinne got the better whether you rejoyced were thankfull in any sort when Gods grace in you held his owne or got the better Your conscience being set aworke will call to remembrance your over-sight and advantages which you gave to Satan and to the lusts of your flesh that you may not doe the like another time It will remember you by what helpes and meanes through Gods grace you prevailed got a good conquest over some sinne that you may flye to the like another time If you shal thus take observation of the passages and conflicts in this your Christian race and warfare your knowledge will be an experimentall knowledge which because it is a knowledge arising from the often proofe of that whereof you were taught in the Word it becommeth a more grounded a more perfect and a more fruitfull knowledge than that of meere contemplation It is onely this experimentall knowledge that will make you expert in the trade and warfare of Christianitie Take me a man that hath onely read much of Husbandry Physicke Merchandise Policie and martiall affaires who hath gotten into his head the notions of all these and maketh himselfe beleeve that he hath great skill in them yet one that hath not read halfe so much but hath beene of long practice and of great experience in these goeth as farre beyond him in Husbandry in giving Physick in Trading in Policie in true feats of Armes as he goeth beyond one that is a meere novice in them Such difference there is betweene one that hath onely notions brain-knowledge of Christianitie and in may be some practice withal but severed from experimentall observation and him that taketh notice of his owne experiences and is oft looking into the Records of his owne Conscience throughly to peruse them The experiments which by this meanes you shall take of Gods love truth and power of your enemies falshood wiles and methods of your owne weaknesse without God of your strength by God to withstand the greatest lusts and strongest Divell yea of an abilitie to doe all things through him that strengthneth you will beget in you faith and confidence in God and love to him watchfulnesse and circumspection lest you be overtaken with sinne yea such humilitie wisedome and Christian courage that no opposition shall daunt you neither shall any drive you from the hold you have in Christ Iesus Where reade you of two such Champions as David and Paul and where doe you reade of two that recorded and made use of their experiences like these Wherefore next to Gods booke which giveth light and rule to your Conscience reade oft the
booke of your Conscience See what is there written for or against you When you finde that your selfe and life is according to the rule of God booke keepe fast to that with comfort but wherein you finde your selfe not to be according to this rule give your selfe no rest untill in some good measure at least in indevour you doe live according to it I have insisted the more largely on this point of meditation because of the rarenes necessitie and profitablenesse of it manie of Gods people omit it because they know not how to doe it and because they know not their neede nor yet the benefit which they may reape by it I have indevoured to shew you how That you have neede to meditate Consider that reading hearing and transient thoughts of the best things upon whatsoever occasion leave not halfe that impression of goodnesse upon the soule which they would doe if â—y meditation they might be recalled and be made to stay and â—t sometime upon it Without â—his meditation the good food of the soule passeth thorow the understanding either is quite â—ost or is like raw indigested â—â—eate which doth not nourish those creatures that chew the â—â—d till they have fetched it â—acke and chewed it better Meditation is in stead of chewing â—he cud All the outward meanes of Salvation doe little good in comparison except by meditation they be pondered and laid up in the heart 2. That meditation will doâ— you much good know it by these 1 It doth digest ingraft and turne the spirituall knowledge tendered in Gods ordinances into you and it doth frame and turne you into it so that Gods will in his Word and your will become one willing the same things 2 Meditation fitteth for prayer nothing more 3 This Meditation maketh for practice of godlinesse nothing more 4 Nothing doth perfect make a man an expert Christian more then this 5 Nothing doth mak a man know and enjoy himselfe with inward comfort nor is a clearer evideÌ„ce that he is in state of happines then this For in the multitude of my thoughts within me â—aith David to GOD thy comforts delight my soule And he doth by the Spirit of GOD pronounce every man blessed that doth thus meditate in Gods Law day and night CHAP. IX Of keeping Company as in the sight of God SECTION 1. VVHen you shall be in company of whatsoever â—…rt you must amongst them â—alke with God Directions hereunto are of two â—…rts First shewing how towards â—ll Secondly how towards good â—r bad First in whatsoever companie you are your Conversation in word and deede must be such as â—aâ— procure 1 Glory to God â—2 Credit to Religion 3 All â—…utuall lawfull content helpe and â—…ue benefit to each other For these â—…re the ends first of societie secondly of the variety of the good â—ifts that GOD hath given unto men to doe good with To attain these ends your conversation must be 1. holy 2. humble 3. wise 4. loving First it must be holy you must as much as in you is prevent all evill speech behaviour which might else breake forth being alike carefull to breake it off if it be alreadie begun in your company Suffer not the name and Religion of God nor yet your brothers name to be traduced but in due place and manner contest against either Be diliget to watch and to take all good occasions to utter and to nourish good speech and good motions even whatsoever may tend to the practice and increase of godlinesse and honestie Secondly your conversation must be humble You must give all due respect to all men according to their severall places and gifts reverencing your betters submitting to all in authoritie over you Esteeme your equals better then your selves in honor preferring them before you Condescend unto and tender them of the lower sort Thirdly you must be wise and â—iscreet in your carriage towards all and that in divers particulars 1. Be not too open nor too reserved Not over-suspicious nor over-credulous For the simple beleeveth every word but the prudent looketh well to his going 2. Apply your selfe to the severall conditions dispositions of men in all indifferent things so farre as you may without sin against God or offence to your brother becomming all things to all men comporting with them in such sort that if it be possible you may live in peace with them and may gaine some interest in them to doe them good But farre be it from you to be as many who under this pretence are for all companies seeming religious with those that be religious but indeed are prophane and licentious with those that are prophane licentious for this is carnal policy and damnable hypocrisie no true wisedome 3. Intermeddle not with other mens businesse but upon due calling 4. Know when to speake and when to be silent How excellent is a word spoken in season As either speech or silence will make for the glory of God and for the cause of Religion and good one of another so speake and so hold your peace 5. Be not hastie to speake nor be much in speaking but onely when just cause shall require for as it is shame and folly to a man to answer a matter before he heare it so it is for any to speake before his time turne This is commended to you in the example of Elihu in Iob. Likewise know that in the multitude of words wanteth not sin but he that refraineth his lips is wise 6. Be sparing to speake of your selfe or actions to your owne prayse except in case of necessary Apologie and defence of Gods cause maintained by you and in the clearing of your wronged innocency or needfull manifestation of Gods power and grace in you but then it must be with all moddestie giving the prayse unto God Neither must you cunningly hunt for prayse by debasing or excusing your selfe and actions that you might give occasion to draw forth commendations of your selfe from others This seeking of prayse any way argueth pride and folly But doe prayse-worthy actions seeking therein the prayse of God that God may be glorified in you then you shall have prayse of God whatsoever you have of maÌ„ Howsoever follow SalomoÌ„s rule Let another prayse thee not thine owne mouth a stranger and not thine owne lips 7. As you must bee wise in your carriage toward others so you must be wise for your selfe which is to make a good use to your selfe of all things that fall out â—â— company Let the good you seâ— be â—â—â—â—er of conâ—ent and of thankes to GOD and for your imitaâ—ion Let the evill you see be matter of grefe humiliation and a warning to you lest you commit the like sith you are made of the same mould that others are made of If men
also in praying much for peace unto him who is the God of peace the Father of mercies and the God of all consolation then shall you have peace and much good shall be unto you For it is GOD that speaketh peace to his people wherefore assuredly his answer to him that asketh peace will be an answer of peace even this peace which passeth all understanding GOD shall give you peace and with it glory even a glorious peace Thus having directed my Pen not onely to you in particular in this tract of peace but sith it is judged fit to be publike both in this and the other directions to a daily walke unto all other that need and desire it you may see the excellency of peace together with the impediments furtherances and meanes of peace Shâ—nne the Impediments improve the furtherances and I dare assure you that albeit in this life you may still feele a conflict betweene faith and doubting betweene hope and feare and betweene peace and trouble of minde yet in the end you shall have perfect peace and in the meane time though I cannot promise you to have alwaies that peace which will afford you sense of ioy yet God hath promised that you shal have that which shall keepe your hearts and mindes in Christ And what would you have more Thus I have endevoured to satisfie your godly desire I have of purpose written much in as few words as the points in hand would well beare I did it the rather not onely because writing is tedious to mee but because I know that you are established already in these truths wherefore these may be sufficient to helpe you unto distinct notions of the most necessarie things that belong to a Christian life and to put you in remembrance I have omitted many allegations of Scriptures and have forborne to write out most that are alleaged It was partly for haste partly for mine owne ease and partly because it would have made this Booke to be too big for a vade mecum to carry about with you but I considered that you are much conversant and well read in the Scriptures and you may turne to the places both in the line and in the marâ—ent for you will finde that for the most part the life of each point in hand lyeth hid in the Text of the Scripture alledged I thanke God I have reaped much benefit to my self in studying and Penning these directions I pray God that â—ou may reap much good in reading of them Now the God of hope fill you with all ioy and peace in beleeving And the God of peace that brought againe from the dead our Lord Iesus that great Shepheard of the Sheepe by the bloud of the everlasting Covenant make you perfect in every good worke to doe his will working in you that which is well pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen A Table of the chiefe things observable in this BOOKE A DOubts of Gods love because of grievous Afflictions removed 554 In what cases God usually doth not Afflict his children 559 The ends why God doth grievously Afflict his children 563 A Caution in becomming All things to all men 215 How to walke with God Alone 184 Fit meditations when we Apparell our selves 21 Rules how to Apparell our selves 22 Cautious to the directions about Arising and apparelling 27 How to Awake with God 19 Fit meditations when wee Awake and arise 21 22 B Fit meditations at going to Bed before sleepe 180 When a man loveth Brotherly 234 Benefits of Brotherly love 233 How Brotherly love is expressed 235 Meanes to live and love Brotherly 239 Motives to Brotherly love and communion of Saints 242 C How a man should carry himselfe as before God in his particular Calling 55 Difference betweene Care and Carefulnesse 384 Adescription of lawfull Care ib. A description of Carefulnesse ib. True properties of provident care whereby it is differenced from Carefulnesse 387 c. When Cares of this life are inordinate 393 Gods children should not take thought or be carefull about any thing 396 Disswasives from carefulnesse 399 Why no man should be Carefull about earthly things ibid Why no man must care about successe in any thing 401 The evill effects of Caring about successe in any thing 405 Meanes to be free from Carefulnesse 409 The condition of a true Christian even when he hath sinned differeth from that of a formal Christian when he sinneth 688 How a man should be have himselfe in all Company 213 How a man should make good use to himselfe by all Company 218 Meanes of good speech and carriage in all Company 225 Rules wherby a man may well order himselfe in evil Company 228 How to be kept from infection of sin by bad Company 231 How to demeane a mans selfe in good Company 234 What is to be done after a man hath beene in Company 244 Motives to Brotherly love and Communion of Saints 242 How a man may know that he hath beene sufficiently humbled and prepared for Conversion 630 None can know that the time of his Conversion is past 542 None must bee troubled though they know not when nor by whom they were Converted 631 What grace God giveth in the first Conversion 686 What Conversion and true repentance is 474 Men over-gone with trouble of Conscience are most unfit to iudge of their owne estate 767 An excellent helpe to peace of Conscience in the former câ—se 765 c. When the Conscience is troubled it is good to lay it open to some faithfull and skilfull Christian ibid Rules touching opening a mans state to others when the Conscience is troubled ibid How to keepe the Conscience tender 480. 679 How to walke as in Gods sight under Crosses in all adversity 273 Rules how to passe by or beare lighter Crosses 274 Rules how to beare all Crosses 275 Of bearing Crosses thankefully 313 Of bearing Crosses fruitfully ib D How to begin the Day well 28 29 How to walke in the sequell of the Day after it is well begun 53 How to end the Day well 179 Reasons why naturally all are unwilling to Dye 585 Reasons why some are more fearefull to Die than others ibid Causes why Christians are too unwilling to Dye 587 Helpes against feare of Death 588 Difference betweene the sinning of the regenerate and unregenerate 688 E Rules for Eating and drinking 64 In what order a man should ascend to the knowledge of his Election 518 Whence it is that the Elect may backeslide aud how farre 685 The Elect never fall from the first infused grace 688 Some thinke they Endevour to doe well yet doe not 324 What Endevour is in generall ibid Some thinke they Endevour not when yet they doe 326 What is true Endevour ibid A mans Endevour in some caseâ— may be as true when yet he cannot performe it as in some other cases when he can performe it to the full 327 The