therefore observe what power and influence thy prayers have upon thee 4. How is it with thee upon the Lords Day If the Spirit of God moves thee to duties on the week daies thou wilt bee much more in the Spirit on the Lords Day CHAP. III. The third Caution which is that we should take heed of degenerating into will-worship TAke heed of degenerating into will-worship to study plots and contrive how to serve God better is a singular duty and act of piety but then see the Word of God bee your rule for else to invent wayes of worship that God hath not commanded or warranted in his Word though they seem never so specious and have never so great a shew of humility they puff thee up and provoke God One hath this simile A certain great man had thirty servants ten of them were natural fools and had not wisdome to judge of or to alter their Lords directions the second ten had some measure of understanding but were proud and arrogant so that they would oftentimes because they saw not the reason of their Lords directions for the depths of his wisdome were too great for them to fathom would follow their own inventions which being but vain they spoiled the work which the Lord set them about and so provoked their Lord not only by spoiling the business hee imployed them in but much more by their judging his wayes to be foolish the third ten servants were those who had far more wisdome than the second but never used it to alter their Lords directions alwayes judging them to be best though they many times could see no reason for it nay much against it The high thoughts of their Lords wisdome first caused them not to alter his instructions and afterwards their own frequent experience of the betterness of his wayes The first ten are natural agents which work but they know not what rather by instinct than by understanding the second ten are wicked men who judging of the wayes of Gods Worship by naturall reason to which many of his wayes seem absurd they would therefore alter them and institute others of their own invention that carry a fairer shew to human reason and so they mightily provoke God For to break Gods Law may bee an act of infirmity but to judge his Law is arrogancy The last ten are the people of God who have wisdome and more wisdome than the former but they never use their wisdome in judging of Gods wayes and finding out new wayes and worship for they know that God never gave them their reason for that end but only to help them to judge of the things of the world as how to build houses and how to finde out wayes for the improvement of other manufactures and things of that nature that are temporal and not spiritual CHAP. IV. The fourth Caution which is that especially new Converts take heed of over-burdening themselves with over-difficult or multitude of duties 4. ANother errour and mistake of new converted Christians is to over-burden themselves with duties for Satan when he sees that hee cannot keep them any longer from the wayes of God then hee doth endeavour to put them upon religious duties as they seem but indeed are nothing but superstition or else upon such duties that are too hard and difficult as fasting which is too strong cloth as was touched before to bee sown into an old garment or else bee puts them upon multiplying duties so that though in respect of their nature they are neither superstitious nor too difficult yet in respect of their number are very burdensome Satans aim is to tyre and discourage new beginners by putting them upon difficult and multitude of duties and therefore new beginners need be very wise not only in respect of many other cases and therefore because it is a hard thing for them wanting experience in the things of God to direct themselves let them chuse some experienc'd grave sober Christian that they may bee advis'd by them Take heed of rash vowes nay take heed of all vowes lest they bee rash there are divers Christians who being unmarried and newly converted have bound themselves by vowes to such a number of outward performances as to read so many Chapters a day to fast often every week that afterwards when they were married and had many family businesses to look after their vowes have been great snares unto them but concerning the directions for making vowes snares that they may not be temptations afterwards I refer you to my little Manual Treatise of meditation CHAP. V. The fifth Caution against several mistakes of the people of God in spiritual joyes and sorrowes 5. COncerning spiritual joyes Christians are subject to several mistakes 1. They retain all joyes that seem to bee spiritual whereas they should examine them for an enemy may put on the colour of a friend to deceive us I will give you a few rules to judge of your joyes whether they be spiritual or no 1. True spiritual joyes generally come from the application of some promise of Scripture Let him kisse mee with the kisses of his mouth saith the Spouse Cant. 1.2 Joyes that come wee know not whence are very dangerous and by experience all the people of God can set their seal to this truth 2. True spiritual joyes generally follow deep humiliation generally one is a childe walking in darkness before one is brought into this marvellous light the evening and the morning was the first day it was the stony ground that the first time it received the Word it received it with joy but the good ground brings forth fruit with patience I know one who often as soon as hee began to confess his sins us'd to have joyes but hee look'd upon them as dangerous as coming too soon before hee was in any considerable measure humbled for his sins 3. True joyes as they generally follow humiliation so they do leave us more humble and more desirous to serve God than they found us joyes that puff up with pride are from Satan those that build us up in holiness are from God joyes that make us wanton and careâ—ess of Gods service are such joyes that Satan will never grudge us 2. They judge of their graces by their comforts whereas consolations are no part of but rather a reward of sanctification the dearest of Gods people nay even Christ himself was a man acquainted with sorrowes and generally their graces are strongest whose comforts are weakest and your ancient Christians though they may have a setled serenity and peace but have not such extasies and ravishments of spirit as new Converts have God deals with new Converts as wee deal with our little children wee dandle them on our knees wee play with them and kiss them oftne which wee do not do when they are grown to mans estate their graces being weak something must bee strong therefore God gives them more comforts to support them besides the novelty of Religion doth much occasion
may'st easilie spiritualize It is stored of M. Dod who intending to marrie but being troubled with fears and cares how hee should bee able to live in that condition since his incomes were but small and but enough to maintain him in an unmarried condition looking out of the Window and seeing a Hen scraping for food for her numerous brood about her thought thus with himself This Hen did but live before it had these Chickens and now shee lives with all her little ones upon which hee added this thought also I see the Fowles of the Ayr neither sow nor reap nor gather into barnes and yet my heavenlie Father feeds them And if thou gettest that spiritual Art like the Bee to draw sweetness from everie flower and if thou canst turn everie thing thou hearest and seest into holy meditations these ejaculatorie prayers will come of themselves for holy thoughts of God end in holy prayers to God 4. Get a sense of thy own vileness and inabilitie of doing any thing that is good or resisting any thing that is evil and that will make thee cry to God upon all occasions whether of dutie or temptation 5. Hinder not the motions and breathings of the Spirit upon thee quench not the Spirit and the Spirit of God will inflame thee for when the fire of his love is kindled in thy heart what would hee but that it should burn nay wee must not only not hinder but earnestlie desire these breathings of the Spirit Cant. 4. ult Awake O North winde and blow O South winde upon my garden that the spices thereof may flow forth for if the fire bee blown the sparks will arise 6. Much frequent the company of Gods people for their companie will much inflame green wood will burne when it is mixt with that which is very dry and if thou canst get thy heart inflamed love will dictate and furnish thee with thoughts enough but I must give some few cautions 1. By this expression of ejaculatorie prayers I meane all manner of holy thoughts whether they are praises of God or prayers to God whether they bee any admirings as Lord what is man that thou regardest him or any abasing thoughts of our selves Psalm 73.22 how foolish was I and ignorant c. or whether by enquiries after God as when shall I come and appear before God Psalm 42.2 or with our own soul Why art thou cast down O my soul Psalm 42.5 6. so that I use the word Ejaculatorie prayers very comprehensively 2. Let thy ejaculatorie prayers bee frequent but not customary for as I have already said such kinde of customarie ejaculations whosoever useth them is neer of kin to a common swearer 3. Though they bee short let them bee fervent 4. Let them generally bee mental except thou art alone and if they bee vocal bee rather passive than active in them As David held his tongue until the fire burnt and hee could hold in no longer but burst out in this expression Lord let mee know my end and the measure of my daies 5. You must not leave off solemn duties and think to supply the want thereof by ejaculatory prayers for they are not to justle out but help one another This is as if the Priests should content themselves with keeping the fire burning alwayes on the Altar and neglect their morning and evening Sacrifice And as when Solomon first offered Sacrifice at the Dedication of the Temple there came down fire from heaven to consume it but afterwards they were to keep in the fire day and night by continual supplies of fewer So that if they let the fire go out they were not to expect that God should by fire from heaven consume their Sacrifices as oft as they were to offer them So it is with every soul that belongs to God at first God doth inflame the soul with fire from heaven but when once God hath kindled that fire wee are to keep it in by continual ejaculatorie prayers for else how can wee expect that God will alwayes kindle it anew when wee go to our solemn duties CHAP. IV. The next great help direction for attaining of Holiness is reading of holy books THe next direction and advice is to read holy books the chief and fountain of all the rest is the Scripture which is able to make us wise unto Salvation I confess it doth amaze mee to think that any one that dare own the name of a Christian should forbid the people of God to read the Bible but when I consider that Popery is upheld by cruelty and policy and that it is unpossible but that their errors should bee detected if their ignorance were dispelled then no marvell they should forbid the reading of the Scripture but because there is so much fear that their errours will bee spread I shall speak a word or two to this point 1. What reason imaginable is it that they to whom the Scripture is commanded to bee read should bee forbidden to read the Scripture but the Scripture is commanded to bee read even to men women and children Deut. 31.11 12. 2. How sensless is it to say I write and send a letter to such a man but I intend not that hee should read it Now it is plain that generally the Epistles of Saint Paul and others were writ to all the Saints in that City to which the respective Epistles are directed as appears by the titles of the several Epistles And for any one to say that Paul c. did not intend that they should read them notwithstanding they sent them to them is so sensless that the very naming of it is sufficient confutation But if any one desires further satisfaction in a thing so evident let them read the strict command of the Apostle that they should read it 1 Thes 5.27 I charge you by the Lord that this Epistle hee read unto all the holy brethren And in his Epistle to the Colosians hee commands them not only to read the Epistles writ unto them but the Epistle writ to Laodicea also and that those of Laodicea should read the Epistle writ to Coloss Colosians 4.16 3. Those that have been frequent in searching the Scripture and thereby to judge of the Doctrine that was delivered to them by St. Paul were commended then it is a commendable thing to read the Scripture except one can search the Scripture without reading of it Now it is plain the Bereans were highly commended for this very thing Acts 17.11 4. Our Saviour doth command the Jewes to search the Scriptures John 5.39 Paul commends Timothy for learning the Scriptures from a childe 2 Tim. 3. 15. and hee is blessed that reads and that meditates in it day and night Rev. 1.3 Psalm 1.2 Object But they say Alas how can poor simple people understand the Scriptures I answer 1. Ask God that question who commands them to read the Scriptures as hath been shewn already 2. One main end of writing the Scripture
spent and gone which caused that weaknesse then shee remembring all that passed her strange raptures but nothing which then she had said in them retaining her former grounds comfort and cheerfulnesse as in so much weakness could bee expressed called for Mr. Dod and Doct. Preston with the rest of her friends causing them to give thanks with her and for her venting her self unto them thus That her time was now at hand prayed them not to leave her and being very weak spake then her minde unto her Father Mother and Husband in a sort taking leave of them sent for her Children and blessed them now imagining to have done all her work and so from thence fell into a silent rapture of joyfull singing of Hymnes and verses of Psalms not greatly caring to speak unto any body save now and then unto Mr. Dod when hee moved an occasion and so shee lay this Saturday night and the next Sunday only when Mr. Dod came desiring still to give thanks all which time shee grew weaker and weaker having by this time no audible but a hollow low voice searce to bee understood The Munday after in the morning when shee fell a sleep being come Mr. Dod with the rest comming unto her shee when shee saw them all about her rejoyced and smiled taking them all by the hand with a cheerfull countenance beckned to Mr. Dod to give thanks and bent her self what shee could with lifted up hands to joyn speaking softly to her self in her hymning way and so whilst they were at Prayer suddenly her hands falling and her lips going she sunk down in the bed and departed leaving all her friends mourning about her CHAP. X. Of the sixth help to a godly life which is the getting and observing of rules to guide us in indifferent actions THe next means for the advancement of holinesse is the treasuring up and observing rules for the directing us what to do in indifferent actions As for those things wherein the word of God is plain either in commanding of them as good or forbidding of them as evil to deliberate what to do in such a case argues either a weak head or a weaker heart either want of knowledge or want of love of God and wee need no more in such cases but to bee conversant in scripture that wee may know what God would have us to do and in prayer that we may do it But for those things that in themselves are indifferent and the scripture hath determined neither way it is good to get some general Rules fince we have no particular directions in the word of God some of which I shall endeavour to set down First When thou art in doubt what to do walk by this Rule consider with thy self what in thy conscience thou thinkest God-will allow of and what thou shalt dare to own as for the matter of it at the day of judgement and what thou thinkest thou shalt be afraid to own then bee afraid to do now and consider whether those excuses and reasons and shifts whereupon thou neglectest to do what otherwise is a duty will have weight in them at that day doest thou in thy Conscience think at the Day of Judgement it will be a sufficient excuse for thee to say such a one provoked mee and therefore I swore Dost thou think that this will be a sufficient excuse for thy sin that most did so or that I should have displeased such a friend if I had not done it I remember it was storied of Ignatius Jordan whose Life is lately publisht and worth perusal of all Christians especially Magistrates though this story be not in the book if I mistake not a servant of the Bishop who had alwayes been a loving friend to Mr. Jordan was drunk and brought before him and hee set him in the stocks so many hours as was directed by the Statutre and being known whose servant hee was by his Badge and Livery the Bishop took it as a high affront to him and therefore upon a Court day when hee and his c. sat in Court Mr. Jordan was sent for and the Bishop began a long Oration and told him how much hee had been his friend and how that he took it as a disgrace and a high discourtesie from him that hee should set his servant in the Stocks Mr. Jordan gravely piously and mildly answered My Lord when at the great Day of Judgement if I had neglected my duty it shall bee said unto mee I made thee a Magistrate to bee a terrour to evil doers and why didst thou bear the Sword in vain in that thou didst not carry thy self as the Minister of God to execute wrath upon him that doth evil Such a day such a one was brought before you drunk why did you not execute the Law upon him My Lord Do you think it will bee a sufficient answer for mee to say that hee was the Bishops servant who had done mee many a courtesie and therefore I thought it fit to bee more tender of his honour than of thine Do you think that God would take this answer If you think hee would not I pray bee satisfied that I have judg'd it fit rather to please God than man It is related also in the book of Martyrs that the President of St. Julian and other sent to the Angrongians made enquiry for one dwelling at Angrogne and examined him whether hee had not baptized his childe at Angrogne and wherefore hee had so done The poor simple man answered that hee had baptized his childe at Angrogne because baptisme was there administred according to the institution of Christ Then the President in great rage commanded him in the Kings Name to baptize his childe again or else hee should bee burnt The poor man desired the President that hee might bee suffered to make his prayer to God before hee should make answer thereunto which after hee had done in the Hall before all the company there present hee required the President that he would write sign the same with his own hand that he would discharge him before God at the Day of Judgement of the danger of that offence if hee should baptize his childe again and that hee would take the peril upon him and his The President hearing this was so confounded that he spake not one word a long time after then hee faid in a great fury Away thou Villain out of my sight and after that hee was never called more 2. The second rule to guide us in indifferent things is to think with thy selfe what do I in my conscience think I would wish I had done when I come to die and do likewise blessed is the man the remembrance of whose life is sweet unto him in the hour of his death Where is that man that ever repented on his death-bed that hee had redeemed so much time by prayer and meditation c. that hee had forgiven too many injuries or given too much to the poor I
pleasing to him judge you 2. When wee fall into them by persecutions then the outward mortifications that we suffer wee should rejoyce in 3. When the duties of Holiness cannot be performed without them as in cold Weather when one must either lose some early publike Ordinance or endure the Winters cold by rising betimes to enjoy it or any other time of the day to neglect any private or publike duty by reason of the coldness of the Weather if it be not prejudicial to our health is such Epicurisme that is unworthy of a Christian so then if outward mortifications be necessary Concomitants or singular Preparatories to duties or if by omission of them wee shall give just scandal to weak brethren in such case they become duties but doubtless the Power of Godliness consists not in them many that have been much exercised in them have had little Religion Theodoret tells the story of one Macedonius who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Gubba because he eat nothing but barley pulse and stood in a ditch all his time for Gubba in the Syriack signifieth a ditch You shall see the gross ignorance of this man for Flavianus sending for him and ordaining him Minister the next Lords Day being sent for to Church said He durst not come for fear he should be made Minister again Doubtless inward mortifications have great advantages above outward mortifications 1. Invvard mortifications are alvvayes lawful and necessary outvvard are not so as vvhen they are prejudiciall to ones health 2. Outvvard mortifications are very subject to degenerate into superstition as evidently among the Papists that vvherein they most boast of are things of this nature as the single lives of their Priests who although they have no Wives yet are prodigious in their lusts and though they boast so much of their austerities yet the Gymnosophys amongst the Heathen and some Hermits amongst the Turks equal if not exceed them in austerities 3. When voluntarily and out of choice taken upon us they do rather puff up than edifie for outvvard mortifications are very glorious in the sight of the world and it may bee that may be one reason vvhy our blessed Saviour did not much use them because he vvould deceive humane wisdome for even carnal persons do honour outvvard mortifications but invvard mortifications are invisible and endeavour to hide themselves even from Gods people 4. Wee are to begin at inward mortifications and this was our Saviours method hee would not put his Disciples at first upon fasting Matth. 9. as John did for Johns Disciples were Saints before they were his Disciples but our Saviour chose such for his Disciples as were old cloth and old bottles and indeed outward mortifications without inward are like the spreading of a cold wet cloth upon the face of one who hath the Small Pox coming out it may make by driving in the corrupt humours the face more beautiful but it sends the poyson to the heart therefore endeavour after inward mortifications for it is far better to mortifie our love and desire of riches then to cast them away better to have them and not love them than not to have them CHAP. VII In having dominion over our thoughts 7. THe seventh thing wherein the Power of Godliness consists is in having dominion over our thoughts when wee can say to our thoughts when wee go to pray Stir not before I have done my prayer And so in other holy duties for outward actions moral principles and motives are strong enough to keep them in awe but nothing save grace will fix the thoughts and keep them unmoveable when wee are imployed in the things of God and indeed it is a very hard thing to fix our thoughts when wee set our selves about the things of God certainly carnal motives and principles cannot do it indeed many that to carry on their own interest and designes are very frequent and seem to be very fervent and intentive upon the things of God yet hee is but like one that useth Spectacles hee fixes not his thoughts upon those spirituall duties he makes use of but looks through them and beyond them upon the things of the world Religion that seemes so nigh their eye doth not terminate but transmit their sight or they are like one that looks upon their own face in a Looking-glass they look not on the glass but on themselves So these men eye themselves and make use of Religion but as a glass to dress themselves by that they and their designes may appear more beautiful and lovely Hence it is that meditation is a duty of so much difficulty since the whole business is transacted in our thoughts in vocal prayer the difficulty is less because our very speaking doth help somewhat to fix our thoughts but in meditation where there is altum silentium and nothing to give bounds to our thoughts they are very subject to wander and therefore this is so strong an argument of an excellent frame of heart because it is scarce possible to have our hearts fix'd upon God except wee attain to the love and admiration of him The Angels being flames of love it makes them alwayes look upon the face of God and also because they see God with admiration for it is said they behold his face therefore they are not weary of looking on him CHAP. VIII Wherein the Perfection of Holinesse consists as to several graces NOw I shall shew you wherein the perfection of Holiness consists as to several graces 1. Faith 1. For Faith to be no more though one has never so strong reasons for any revealed Truth than if one had none 'T is an hard thing when reason proves any divine Truth to keep it from having dominion over our faith and not to make it the foundation of our assent when the light of Faith is like that of the Sun and Reason like that of the Candle For when the Sun shines very bright though it does not put out the candle yet it makes its light useless for wee are so far from seeing by the light of the candle then that wee can scarce see the light of the candle For faith though it puts not out reason yet it sees not by its light We must deale with reason as Moses dealt with the Gibeonites he made them hewers of Wood and drawers of Water but wee must not make it of our counsel in the things of God wee may use it to direct us in worldly matters as how to build Houses c. but wee must not let it vote with Faith for though reason is not to be destroyed yet it is to be led captive 2 Cor. 10.5 If wee had a friend whose testimony wee did almost infallibly believe wee would not stir out of our doores to satisfie our selves in any thing that hee affirmed but if wee had any thing to do upon it wee would presently do it without further inquiry whether the thing was as hee affirmed as if wee were to
CHAP. XI Wherein the Power of Godlinesse consists as to Knowledge or the high acts and effects of Knowledge 4. COncerning our knowledge of God the signes of its perfection are these 1. When wee are rather passive than active in our knowledge when the thoughts of God alwayes end in admirings and adorings of him and in such a case the understanding rather suffers than acts as it were ceasing from its opperations and suffering it self to be overcome by the object It is quasi silentium intellectus or admiration When the truths of God are to us alwayes like a great Ocean whereof wee can neither fathom the bottom nor see the shore 2. Then our knowledge is excellent when it never comes with light alone but alwayes comes with flames when our hearts are as much ravish'd with the extasies of love as the understanding is filled with admiration of the truths Those that are in love seldome speak or think of their beloved without flames and shall wee bee such Tinder to the dark beauty of the world and shall wee lye frozen in the midst of the glowing coales of his mercies and the flame of his love and excellency Then 3. The truths of God have wrought a perfect work in us when the doors of our hearts are not only opened by understanding of them but are lifted off from their Hinges by admiration so that they stand open now and wee neither can nor will think of any thing but God so that wee need not set our selves solemnly to think of him or else wee can have no thought of him that affect us but our hearts are so fixt upon the thoughts of him that nothing can divert us as Mary Magdalen not the Angels of Heaven no nor Christ untill hee appeared to bee Christ could have any thing from her But they have taken away my Lord That soul is in a good frame that has its door shut to the world so that the thoughts thereof must first knock and ask leave before they can enter but open to God so that the thoughts of him may come in when they please 4. Than the Knowledge of the things of God has obtained a considerable degree of perfection when temptations cannot stand before it but if in the midst of a temptation the thoughts of any divine truth comes in the temptation flies before it The Truths of God have never yet attained to any considerable degree of that authority they ought to have over us when temptations and they can both be in the soul together when a temptation can go on inticing the Soul to sin while the truths of God look it in the very face when a Father cannot by his looks or threats or calling for or shaking of the rod rule his children unless hee chastise them it shewes hee hath either lost or never had that authority over them that hee should So when the consideration of the truths and the mercies of God will not keep us in awe but wee go on sinning in the presence of such truths it shewes they have little power over us 5. Then our Knowledge is as it should bee when the truths wee know have that weight with us that they sink down into our hearts nay when wee care to have nothing to do with such truths as have nothing to do with the heart but are meerly speculative and float in the understanding Some have that vaine and sinful art of beating the weighty truths of God so thin and fine that it cannot sink down into their hearts as one may beat lead so thin that one may make a boat of it that it shall not onely float it self but shall keep other things from sinking CHAP. XII Wherein the Power of Godlinesse consists as to Humility or wherein Christian Humility chiefly consists 5. FOr Humility the excellent degrees of that are these 1. When wee stand wondring at the goodness of God even in the least mercies when wee can admire and blesse God for having so much which others of our degree having murmure against God for having no more when wee are so sensible of our own vileness that the least temporal blessings seem wonders of mercy to us and when God layes upon us never so great a weight of affliction yet even then wee can admire his mercies and blesse him more that wee are not in a worse condition than murmure that wee are so bad and cry out it is his mercy that wee are not consumed when Gods mercies humble thee and Gods afflictions fill thee with his praises when thou canst see thine own vileness in the midst of Gods mercies and Gods goodness in the midst of thine afflictions and bee powerfully affected with them then thy heart is in a right frame A sinner that murmures on this side of Hell if hee were truly sensible of his own vileness were as great a prodigy and would argue as much impudency and arrogancy as for a pardoned Traitor who had deserved to be tortured to death with the exquisitest tortours to complain of the Kings cruelty because hee did not feed him and cloath him deliciously sumptuously every day so for a living man to complain c. 2. When wee are unwilling that any one should have good thoughts of us or at least in reference to our selves and if it were not for the duty wee owe to truth the glory of God and the edification of our brethren wee would never vindicate our selves from any slander or aspersion that is laid upon us Many do with so much violence and impetuousness vindicate themselves that they doe wound their own consciences and bring a greater scandal upon Religion by their unchristian carriage in vindicating themselves than the crime which was unjustly laid to their charge would have done had they been guilty of it like one that going about to rub off a spot of dust cast on his face should rub off the skin also and so leave behinde a greater blemish than he removed Wee ought humbly and quietly to deny those crimes which are unjustly laid to our charge this duty wee owe to Truth and to Religion which may also suffer by our sufferings this way but then wee must also remember to perform that duty wee owe to Humility and patience which is quietly and willingly to be content that any or all should think as ill of us as they please and think thus with our selves that the shame that lights on us by being supposed to have committed the crimes wee are guiltless of is not to be compared to that which is due to us for those sins which wee are guilty of though men know them not 3. Another singular Act of Humility is to bee troubled at all unjust praises as much as others are at unjust slanders Surely the one is as much against truth as the other nay though the praises be due to us if they be given us upon a wrong ground or from a wrong end wee ought to reject them So our Saviour
the Prince out of his great clemency sent a Proclamation wherein hee signified his free pardon of all those that would return and own and obey him as their Soveraign divers did magnifie the rareness of the hand and the sublimity and graciousness of the expressions of this writing many took Copies of it and publish'd it and expounded it to others but returned not but continued and perish'd in their rebellions It is not having Bibles in our houses or the bare believing of the truths in them no nor the publishing or explaining of them in our Pulpits without the practising of them in our lives and conversations can save us wee must consider how far these truths concern us God hath not given us those glorious truths to gaze on but to practise O that they were wise saith God and that they would consider their latter end Who is there that know not they must die but who is there that considereth it and the great concernment of it to themselves and lives accordingly this is the singular benefit of meditation which not onely strengthens our faith in the truths wee consider but shews us how much they concern us and apply them to our own behoof as is further express'd and explain'd in that small Treatise of Meditation which by the assistance of God I have publish'd to which I refer the Reader CHAP. VIII The next impediment is putting off God with solemn duties ANother great impediment is that wee put off God with solemn duties as if wee set a part so much time to spend every day in meditations and prayer c. many think if they do not neglect them but are constant to their times and set duties all the rest of the day is their own to do as they please whereas the truth is our morning and other solemn duties the chief end of them is to set our hearts in tune that all our words thoughts may be such as may make sweet musick in the ears of God and wee must not think that as soon as wee have tun'd our Harps wee may hang them upon the Willowes It is true as I have elswhere said solemn duties are acts of communion with God for the present but especially helps for the communion with God for the future as when wee are at a feast wee finde relish and delight in the very act of eating but the main end of our eating is growth and strength one speaking of the solemn duties of morning prayer and of keeping communion with God by ejaculatory prayers all the rest of the day well observes that the want of the solemn morning prayer in case that some necessary work of charity do hinder us may bee supplied by some frequent ejaculatory prayers and frequent inward spiritual admirings and adorings of God but the want of these cannot be supplied by the other CHAP. IX The next impediment is carnally to think that God will be contented with any thing TO think that God will be contented with any thing and bee grudging every minute that wee spend in his service this proceeds from an erronious judgement and from a base heart Suppose it were so that God would bee content with any thing suppose God should not bee angry though thou should'st not pray to him or hear a Sermon or read a Chapter in the Bible any more than once a year but he should withall give thee leave to spend as much time in these duties as thou would'st I say if God would bee content would'st thou be content Dost thou do so in any other thing A friend in whose power it is to do thee a courtesie dost thou satisfie thy self in this that hee will not bee angry though thou dost not ask it of him If a great Monarch should bid you ask what you would of him would you therefore ask nothing because you were assur'd hee would not bee angry though you ask'd nothing Doth this make thee not to add to thy estate when thou hast got enough to live competently and comfortably because that God doth not command thee so to do but thou may'st justly think that hee is rather angry with thee for joyning house to house and being insatiable in thy desires Suppose God should give the spirits of just men made perfect leave to dwell on earth again and to give over their songs of joy and praise which they give unto him would they account it a priviledge would they not rather account it an argument of the abatement of Gods love and their happiness Suppose a Law should bee made that whosoever should kill their children should not bee punished would any loving Mother think that such a Law could bring any advantage unto her Nay suppose a Law should bee made for the rewarding of those Mothers that were careful for the good of their children would the reward promis'd in that Law heighten her love and care to her little ones So neither doth the promise of Gods pardoning of sin incourage the people of God to sin against him but they rather fear God and his goodnesse it argues neither love to God nor to thy self to put God off with any thing though hee would bee content with it it is a base slavish question to say what must I do and put the Emphasis in must a son and a friend say What may I do to please my father or my friend to cure this base distemper you must understand the excellency of the duties you perform do you know what it is to have communion with God to praise admire and adore him is the happiness of heaven 2. You must know the greatness of the rewards that God gives to them that serve him and that not one minute spent in his service nor one thought of love shall bee forgotten hee that numbers the hairs of thy head doth also keep an account of the smallest and slenderest performances in his service and will certainly reward them 3. Above all get the love of God for love thinks nothing enough our Saviours body was imbalmed with an hundred pound of spices and odours yet Mary Magdalen thinks hee had not enough shee brings hers also it is a question that love never puts What need I do so much but her saying is alwayes How may I do more If you should ask mee how you may get the love of God I answer that if it were not for our base corruptions I might rather ask you how you can chuse but love him Sometimes of a sudden it hath come into my minde that if one could but speak with the devil one might perswade him not to go about doing mischief damning soules as hee doth I know it is a vain thought for the Angel himself that disputed with him about the body of Moses was fain to refer him to the Lord to rebuke him and if the Angel could not perswade him to leave off his idolatrous attempt much less can wee It is true if men were not spiritually dead or mad it were
very bodies will receive alterations in the combate If so bee Religion bee such an easie thing as some lazy persons will make it let them answer mee these few Queries 1. Why does the Scripture speak otherwise of it Why does Christ say Strive to enter in at the strait gate for many shall seek to enter in but they shall not bee able if wee may bee lazy in this work Why are wee commanded to stir up the grace of God that is in us 2 Timothy 1.6 Why doth God by his Prophet complain that no man stirs himself up Isai 64.7 Why does the Scripture speak of following hard after God and of our life as a continual war-fare 2. How comes it to pass that most eminent Saints have found so much ado Do wee not read how Jacob wrastled all night with teares and supplications Hosea 12.4 How did that blessed Apostle Paul fight not as one beating the ayr How did hee presse forwards towards the mark forgetting the things that were behinde and beat down and keep in subjection his body How hee was in fastings often in perils by Sea c. passed thorough good report and ill report and how comes it to pass that thou thwarting one corruption or denying thy self in any thing thou givest thy flesh what ease what diet what pleasure soever it desires If it bee but a little cold rather than thou wilt endure it thou wilt leave Ordinances duties as much Religion as may stand with the praise of men the ease of thy body the saving nay the increasing of thine estate if that will save thy soul O how far art thou from leaving hating Father and Mother and Brethren and Sisters yea thine own life for his sake Flatter not thy self if thou wilt not cross a lust nor leave a sin in the time of peace thou wilt not leave thy life in time of persecution for his Namessake 3. Why does the Scripture say that the righteous shall scarcely bee saved And bee thou sure that if ever thou comest to heaven thou shalt wonder how it was possible but that then thou shalt see the infinite wisdome and power of God ordering things how it was possible that thou shouldest escape such imminent dangers Thou wilt see that thousands of times in thy life what with thy back-slidings thy gross carelesness of duties and in duties by the victories that temptations have gotten of thee that thou hast been at the very brink of the pit of hell and that there has been but an haires breadth betwixt thee and destruction Alas the senslesnesse of thy dangers temptations corruptions makes thee so careless and so little to wonder at thy safety like him that in a dark night rid over a very narrow long plank that was laid over a great bridge that was repairing when they who knew the danger ask'd him how hee came into the City that way Hee said why what should ail him hee came and rid over the bridge But the next day when hee saw the danger hee had escaped the apprehensions of the danger though past made him fall down for dead Surely if thou comest to heaven with lazy wishes and performances it must bee by some other way than ever the Word of God hath spoken of it must bee by some Gospel that Paul never preach'd nay such an one that if hee or an Angel from heaven should preach they should be accursed 4. Go and enquire of all the Saints of God of the most experienced Christians and ask them that have twenty thirty sixty yeares experience of the wayes of God and power of godlinesse and they will tell thee that though Religion and keeping of strict communion with God has more delight in it than the world can know and such that if they had ten thousand worlds they would give all to enjoy him whom their soul loves yet they will tell you also that it has cost them many a fervent prayer many a strong cry many a doubtful conflict many tears sighs and groanes nay they will tell you that they have so strange and strong temptations still to grapple withal and that not any corruption is so fully vanquish'd but that it sometimes troubles still and that as long as they have an heart so full of corruptions and live in a world so full of temptations and Satan is so full of malice they do not nor can expect to put off their armour and think to sleep upon a bed of Roses generally 't is peoples ignorance and want of experience that makes them have such light and slight thoughts of the great businesse of Religion Indeed if they think it easie from their sense and conference in the power of God that 's something Men generally in the matters of Religion do as presumptuous persons do in their confidence of the pardon of their sins they think sin displeases God no more than themselves and from their senslesnesse of the sinfulnesse greatnesse and number of their sins proceeds their easinesse of their carnal belief of the pardon of them So from their senssesnesse and ignorance of the greatnesse of the work and labour of love and the number and impetuousnesse of their own corruptions and Satans temptations proceeds their carnal confidence of their easinesse to bee saved Is it so then that the established Decrees of God and the experience of all Saints shews that the way to heaven is up hill it is not to bee attained without fightings without and fightings within and must thou have a private way made for thee only to go to heaven in must the Rock of God his Decrees bee removed and the experience of all the Saints on the earth be altered for thee Job 18.4 May wee not say in this case as it is in the matter of poverty that which makes one live contentedly is that ones minde and ones estate agree Wee generally desire that God would bring our estates to our mindes and God requires of us that wee should bring our mindes to our estates as to our content it is all one which of these two are done and is it not much more reason that wee should yeeld to the desires of God than that hee should yeeld to ours So in this case Is it not much more reason that we should make the work of Religion easier and easier by multiplying holy duties for the more wee pray the easier and the better wee pray than that God should make it easier by abating our work For as in the other instance if God should give us according to our desires in earthly things there would bee no end for that which wee desire to day would as little satisfie us to morrow as that which wee desired yesterday doth satisfie us to day so if that our duty should bee abated there would bee no end unlesse God would bee satisfied that wee should do nothing at all in his service for hee that is unwilling to pray thrice a day will bee more unwilling to pray twice within
is doubtlesse farre from being an eminent Christian and those that make this Covenant are not onely to tell one another what they see evident to bee amiss but they are also to tell them of their fears and jealousies and of the reports yea even of slanders that are spoken of them for a Saint may get a great deal of good from slander for generally wee do something that gives some occasion to the slanderer to misreport us for if they report that one is a drunkard and a glutton though we may be far from deserving those calumnies yet it gives us just occasion to examine our selves whether wee do not take somewhat too much liberty in the use of the creature and many times wee should go so far if slanders were not raised that wee should deserve them Another great advantage from this our Communion with the Saints is our being acquainted with all their spiritual experiences the waies means that God useth with them what places of Scripture do most affect them either by way of Consolation or provoking and stirring them up to a more strickt and circumspect walking and to a high prizing of and longing after heaven and Christ which places will either stir us up and work the same frame of heart in us or else they will much humble us when wee consider the strange frame of our own hearts that those places that makes others like the charets of Aminadab should not move us and those places that enflame others should not thaw us Another rare advantage that wee have with Gods people is from those high discoveries that God makes of himself to them upon their beds of languishing a little before they depart hence and bee no more seen and because I will not transgress my own thoughts in this particular being confident that relations of the great discoveries that God doth make to his people wil much affect the Christian reader therefore I shall relate some few of the eminentest I know A very precious Christian acquaintance being sick unto death as those that were about have thought I coming to her she said Sir I have examined my own heart but am not willing to trust it but desire the seal of your Ministery and that you would try and examine if there bee any way of wickednesse in me I put her to her choice whether shee would discover her own condition or put mee to finde it out by questions shee chose the former and said O sir God hath handled mee on his knees from my Cradle to my grave for I hope this night the nuptials between my Saviour and my soul shall bee consummate I askt her if shee could remember the time of her conversion shee told mee that shee alwaies lived blamelesse since she could remember But about twenty years ago I was at a Sermon and the point that was spoke to was that every done ought to examine what it was that they had that they durst own at the day of judgement I went home and examined my graces I found them weak and bid them stand by I durst not own them at the day of judgement I examined my duties and found them sinfull and when I found nothing in my self I went out of my self unto that rock that is higher than I and there I have been to this day Her pronunciation as well as her expressions being full of joy and earnestnesse I askt her whether none of her sinnes lay upon her conscience and whether shee used to have such joyes shee answered that God had hid all her sinnes from her for the present and that she formerly used rather to have calmness than joy but now there was a beam of light and joy came into her soul but how shee knew not and speaking much of her desires to bee dissolved I askt her why shee desires to dye shee answered that shee might bee rid of sinne and free from temptation and have an eternity to praise her God in A Neighbour of hers comming in to see her who was a carnal man she left her discourse with others and applyed her self to him and with abundance of intention of spirit and voice shee said O Sir see that you get Christ and the time that you spend in your Garden for hee much delighted in his Garden spend on your knees for I le tell you I would not loose the joys of my dying hour for ten thousand worlds some about her wisht her not to speak so loud for shee would spend her self not speak for my God said shee I will speak for my God as long as I am able to speak and when I can speak no more I will hold my tongue and it was so by Gods good providence that shee resting pretty well that night the next day shee beganne to recover whereupon shee fell a trembling every joynt and shee being askt why shee trembled and what became of her joyes shee answered that â—er joyes was as great as ever but shee trembled to think that shee should live to dishonour that God that gave them when shee was well recovered I askt her what were become of her joys shee answered mee that ever since shee knew God shee had the faith of adherence and I hope that God would have mercy on mee but I never thought it almost possible that God would ever shine upon such a dung-hill as I am but now I can say that God hath stampt upon my soul that I am his and he is mine That precious Saint Mris. Drake of whose life and death there is a little Book worth the perusing out of which I shall only give you an account of her carriage and the wonderful raptures that God gave her a little before her death She was a woman of great temptations and desertions for the space of ten years yet notwithstanding the endeavours and labours of those four eminent servants of God B. Usher Doct. Preston Mr. Hooker and Mr. Dod but at last growing sickly being free from her desertions she became incessant in her discourses of heaven and of the things of God night day so that she took little rest but spent her time and strength in duties and conference shee knew her end approached neer though others lookt upon her distemper rather as an indisposition of body than a fit of sicknesse but she being confident she should dye and thereupon went to her Fathers house where shee alwaies desired to end her daies and Mr. Dod comming to her spending much time in prayer conference and expounding the Scripture shee carried her self with such unsatiable desires of more and such inflamed discourses of the things of God that they were all fill'd with admiration The Lords day before her death shee call'd all her children together and with many admonitions and zealous instructions and heavenly discourses shee spent much time that day with them The Tuesday following Mr. Dod came and spent some time in heavenly discourses and then went to prayer and suddenly as prayer
bee affected with present mercies at the very time of Gods bestowing of them but to keep them in remembrance for so David did Psalm 103.2 Blesse the Lord O my soul and forget not all his benefits Hence it is that the Saints of old have given names to places to their children to continue the memory of mercies they received So wee read 1 Sam. 7.12 that Samuel named the place Eben-ezar to keep in memory an outward deliverance so in respect of soul mercies David can tell you what God hath done for his soul Psalm 66.16 So Paul can tell you of the great Raptures hee had twelve years before 2 Cor. 12. 2. There is as little doubt but we ought to remember sins so David My sin is ever before mee Psalm 51.3 Deut. 9.7 remember and forget not how thou provokedst the Lord thy God to wrath in the Wilderness 3. It is a Christians duty also especially when hee hath signally prayed for any mercy to keep in memory that hee hath done so or else when the mercy comes it will neither bee so sweet since he cannot receive it as an answer of prayers if hee have forgot that hee prayed for it nor will hee bee incouraged upon the account of Gods answering his prayer to pray with more confidence afterwards nor yet give God the glory due to his mercies in any measure as hee ought to do since the giving of a mercy as an answer of prayer doth exceedingly exalt the mercy and in some cases is greater than the mercy it self as in temporal blessings 4. It is very profitable nay I may say it is a necessary duty for every Christian to examine the growth of his graces it is a duty that God commands 2 Peter 3.18 to grow in grace and in the knowledge of our Lord Jesus Christ 5. It is a necessary duty for us to keep the vowes and promises that wee make to God exactly in our remembrance nay and indeed except wee keep them verbatim they will bee very great snares unto us for to many vowes there are many circumstantial expressions and cautions to be had of which I have largely spoken in my Treatise of Meditation Chapter the tenth 6. It is also of great advantage to know our sins before they come to bee customary or of any long standing to know them when they are but a day old which I have also more largely shown and am not willing to repeat in my Treatise entituled Directions for Christian Perfection in the Chapter where the benefits and directions for Diurnal examination are set down All these things being duly considered it being without controversie that all these fore-named duties are necessary for every one that owns the name of Christian Now the onely question is what is the best expedient to help us to remember our sins Gods other mercies and in particular his signal answers of prayers our vowes c. Now I am confident there is no expedient comparable to this viz. keeping a Diary And whosoever through laziness or undervaluing the performance of these duties above-named effectually I say if upon that account any do neglect to keep a Diary hee highly sins against God and his own soul because hee neglects that spiritual profit that hee might reap thereby I will set down some other benefits and motives that may perswade you to keep a Diary 1. Thy very writing down all the Spiritual passages of the day will much affect thee and necessitate you particularly to remember them and so put you upon that profitable duty of Diurnal examination though it is true there is much more required to perform that duty solemnly than a bare writing down what wee have done that day 2. In times of desertion it will bee of great advantage since wee may have recourse to our songs in the night and to all our spiritual experiences and those often sealings that God hath bestowed on us at Sacraments since all such things are to bee set down in our Diary 3. Upon dayes of Humiliation to look over our grosser failings nay and Gods mercies also will serve very much to the melting of our iron and breaking of our stony hearts 4. It is evident that divers callings that are exact in their observations do keep Diaries of all their proceedings as Seamen Travellers States men Physitians Tradesmen Merchants c. and why should onely Christians neglect that course that is so profitable to others What Tradesman almost is there that doth not keep an account of his expences and his receipts and Merchants keep several kindes of books nay divers of the Heathen have observed this though but in civil matters as I could give you instances if it were convenient in this place But I must answer divers Queries and divers Objections that the way may bee made clear before you Quere 1. You will ask What are the things that we must set down in a Diary I answer I have already mentioned them though I shall a little more fully and particularly speak of them you are to set down 1. The mercies of God 2. Your sins 3. Your special signal prayers for any peculiar mercy as suppose you have set a day a part on purpose to seek God in the behalf of such a relation that walks in wayes destructive to his own soul write down in that day which you set a part for this end the cause and motive of your keeping that day a day of Humiliation 4. If God shall give you an answer of this or any other like special prayer write it down 5. You are to write down every vow and promise that you make unto God in this Diary on that day when you make it and the causes and motives of making such a vow if you keep a larger Diary 6. You are to have some mark in your Diary which you are to joyn to every duty whereby you may know how you perform that duty whether with special fervency and inlargements or whether in such a way as nothing is remarkable either in respect of excellency or deficiency 7. Wee are to set down in this Diary the afflictions that God layeth on us or ours and our carriage under them as when God smites a childe with sickness such a day and I was exceedingly impatient or through mercy patient under it and I examin'd what might bee the cause of this chastisement and I found it to bee such or such a sin and set upon reformation of it Quere 2. What mercies and what sins are to bee set down in the Diary For to set down all were endless and impossible for it is in him wee live and move and have our being every time wee speak breath move c. are mercies wereceive from God so also for our sins of infirmity and humane frailty wee may say of them as David saith Who knowes how often hee offends So also for afflictions we are not to set down every light affliction as if a finger doth but ake a little
them down Psalm 56.8 I shall conclude the answer to this objection with this further argument or motive to keep a Diary you may read of Gods Diary that hee kept of his own works for God hath set down every day what hee did all the works of the Creation are set down in their several respective daies when they were created as you may read at large Gen. 1. Now certain it is that this is written for our instruction and I question not but for our imitation for as Gods reviewing of his works every day is an excellent president to put us upon diurnal examination so his setting down every thing that hee did upon every one of those six daies is an excellent president to put us upon diurnal Records of our actions Object 5. To set down what time wee spend in holy duties and the several incomes of God as to the actings of graces and bestowings of comforts seems to bee an act of pride and will bee subject to puffe us up I answer 1. Will not the remembrance of them have the same effect though they bee not written down in a Diary And are wee not bound to remember them to remember our songs in the night and the daies of the right hand of the most High nay are wee not bound in some cases to tell others what God hath done for our souls Psalm 66.16 In how many places of the Psalmes do wee read of Davids fervent prayers unto the Lord and his answering of them It is spiritual cowardize to neglect a duty for fear of the temptations that accompany it 2. But I suppose that the goodness and mercies of God will rather cause thee to fear than to pride thy self and nothing humbles a soul more than the consideration of Gods mercies therefore if thou shouldst finde at any time thy heart begin to bee puft up then do but look over thy diary and remember thy sins and the mercies of God will make thy sins out of measure sinful and by consequence make thee more humble and lay thee lower 3. Instead of puffing thee up thy former duties and Gods former mercies will stir thee up to more thankfulnesse and more obedience for when wee shall see in our Diary that many years ago Gods comforts and the actings of his graces were so and so and finde them no more now it will bee a shame and a grief unto us and it will provoke us to more diligence and stir up the graces of God in us and in case of back-sliding it is of singular use for wee shall see from whence wee are fallen and what our first works were that wee may do them Object 6. I can neither write nor read I answer it is a wonderful and a lamentable thing and a thing that we have cause to stay all people that come by and wish them to stand and wonder at it that Christians should bee so negligent of the great incomparable spiritual advantages that are to bee got by reading and yet to neglect to learn and the Prophet Isaiah seems to say as much Chapter 29. the 9. and 12. compared for there the Prophet doth wish all to stay and wonder and cry out when they see and consider that there is such a deep spirit of slumber and sottishness upon people that any one should say when the Scripture is given into their hands to read I cannot for I never learned to read and I believe there scarce can bee a better work through England than this that all the children throughout the whole Nation should bee brought up to reading writing and Catechisme that those Parents that are able should be compelled so to do and those that are not their children should bee taught upon the Parish or County charge therefore there is no other answer to this objection but that you must learn to write but howsoever learn to read I am confident it were better to have the use of ones eyes onely for reading the Scriptures and want them in all other things than to have the use of your eyes to all other things in the world and want them to read Scriptures It may bee some will say it is an imprudent thing to set down such particular instances and directions for the keeping of a Diary as I have done in this Chapter but when since they may bee profitable by helping those that know not which way at all to mannage this duty I am much of that Saints minde Ignatius Jordan who used to say fie upon this discretion I mean as hee did when discretion hinders us at all in the duties of holiness and indeed where one man makes use of his discretion for the furthering ten do make use of it for the hindering the glory of God In cases where there is no sin and where there bee much profit to others I think every Christian should say Let them have the benefit and me have the shame I think generally we do stand too much upon punctilioes of honour in such cases as these are Now I must desire you to remember if you keep this Diary to improve it to the utmost for your spiritual advantage by observing what vowes you have made and not kept or prayers unanswered that you may keep the former and bee more fervent in the latter and often to review your sins that you may mourn for them and so of the rest for you must know the writing of them down is not the onely work you are to do but serves only as an help to enable you to do those several particular works that are mentioned in the beginning of the Chapter CHAP. XV. The last help to a godly life wherein are set down several stories of Gods Providences examples of graces c. NOw I shall come to the last of those helps wherein I shall set down several signal stories of Gods Providence the actings of the graces of Gods people and Gods manifesting himself unto them and several others which I thought to have digested and set down under several heads but considering that many if not all the stories may bee made use of severally and so bee referred to several heads I thought good rather to set them down as they came to my memory little regarding curiosity of method in this or any other case I do acknowledge and bless God for it that many of them have much affected mee the Lord make them so to you and much more abundantly I shall begin with an excellent story of Origen the fame of whose excellent learning and singleness of life being brought to the ears of Alexander Severus the Roman Emperour hee sent for him to come to Rome and commanded the Provost of Egypt to furnish him with all things necessary for his journey When this Provost had provided him a Ship and all things necessary and beheld him but simply apparrel'd hee prepared for him divers garments in the most honest and comely sort that Phylosophers then used but Origen would receive no