Ioel 1. 2. Leuit. 16. 29. Secondly the time must bee spâ—…t in religious duties as a Sabbath especially in the exercises that concerne the humiliation of the soule in renewing of our repentance for the obtaining of pardon of sinne or some speciall blessing of God or the preuenting or remoouing of some great iudgement of God The former rule concernes onely the ceremony or outward exercise of the body but this rule containes the substance of the dutie without which a religious Fast is not kept vnto God who regardeth not the hanging downe of the head like a bull-rush if the soule be not humbled before God for sinne Leuiticus 16. 29. Ioel 1. 14. and 2. 16 17. CHAP. XVIII Rules about the Sabbath HItherto of the Rules that concerne the parts of Gods worship The rules that concerne the time of Gods worship follow and this time especially is the Sabbath Day Now the rules that binde vs to the good behauiour concerning the Sabbath concerne either the preparation of the Sabbath or the manner of performing holy duties on the Sabbath The preparation to the Sabbath containes in it these things First the ending of all our works on the sixe dayes as God did his Gen. 2. 2. This example of God is set downe not onely to shew what he did but to prescribe vnto vs what we should doe as is manifest by vrging this example in the reason of the commandement We must then take order to finish the works of the weeke dayes with such discretion that neither our heads bee troubled with the cares of them nor our hands tempted to worke about them on the Sabbath Day Secondly the preuenting of domesticall grieuances and perturbations Leuit. 19. 3. Ye shall feare euery man his mother and his father and keepe my Sabbath Discords and contentions and heart-burnings in the members of the family extend their infection and hurt euen to the prophaning of Gods Sabbath The Lord lookes not to be serued aright in his house if people liue not quietly and louingly and dutifully in their owne houses Thirdly we must cleanse our selues that wee keepe the Sabbath Nehemiah 13. 22. Which place though it speake of Legall cleansing yet it shadowes out that Morall and perpetuall care of cleasing our selues that ought euen to be found in vs. And thus we do cleanse our selues when we humble our selues that we may walke with God confessing our sinnes euen the sinnes of the weeke past and making our peace with God through the name of Iesus Christ. Thus of the duties of preparation Now for the manner of keeping the Sabbath the rules prescribe vnto vs these things 1. Rest from all your works whether they be works of labour or workes of pleasure Works of labour the Scripture instanceth in such as are selling of victuals Nehemiah 13. 15. Carrying of burthens Ier. 17. Iourneying from our places Exod. 16. 29. the businesse of our callings done by our selues our children seruants or cattell which the words of the Commandement forbid And as workes of labour so also workes of pleasure are forbidden Esay 58. 13. 2. Readinesse and delight We should loue to be Gods seruants on this day Esay 56. and consecrate it with ioy as a glorious priuiledge to vs Esay 58. 13. abhorring wearinesse or a desire to haue the Sabbath gone and ended Amos 8. 3. Care and watchfulnesse We must obserue to keepe it Exod. 31. 16. wee must take heed to our selues that no duty bee omitted and that wee no way prophane it attending our hearts and our words Ier. 17. 21. 4. Sinceritie and this sinceritie wee should shew diuers wayes First by doing Gods worke with as much care as we would do our owne or rather shewing more care for the seruice of God They had their double sacrifices on the Sabbath in the time of the Law and we should studie how wee might please God in especiall manner on that day choosing out the things that might delight him God hath taken but one day of seuen for his worke and shall wee not doe it willingly Further if we respect our selues shall wee not bee as carefull to prouide for our soules on the Sabbath as for our bodies on the weeke dayes 2. By obseruing the whole day as well as a part and keepe the Sabbath in our dwellings as well as in Gods house God requires the whole day and not a part As wee would be contented our seruants should worke for vs onely an houre or two in the sixe daies so neither should we yeeld lesse vnto God then we require for our selues Nor will it suffice to serue God by publike duties in his House vnlesse we serue him also by priuate duties in our owne dwellings Commandement 4. Leuit. 23. 3. 3. By auoiding the lesser violations of the Sabbath as well as the greater especially not transgressing of contempt or wilfulnesse in the least things we know to bee forbidden The Prophet instanceth Esay 58. 13. We must not speake our owne words Thus of sincerity 5. The fifth thing required of vs is Faith wee must glorifie God by beleeuing that he will make it a day of blessing vnto vs and performe that blessing he hath promised accepting our desire to walke before him in the vprightnesse of our hearts and passing by our infirmities and frailties Wee many times disturbe the rest and Sabbath of our soules by vnbeleefe Commandement 4. Gen. 2. 2. Exo. 31. 13. Ezech. 20. 20. 46. 2 5. 6. The last thing is Deprecation we must beseech God when we haue done our best to shew vs mercie and spare vs for our defects and weakenesses Thus we must end the day and reconcise our selues to God that the Rest of Iesus Christ may bee established in our hearts Nehe. 13. 22. And thus of the rules that bind vs to the good behauiour in respect of the time of Gods worship CHAP. XIX Rules that shew vs how to carrie our selues when we come into companie in respect of Religion HItherto of the Rules that concerne our carriage towards God Now it followes that I breake open those directions that should bring our liues into order in respect of men And these rules are of two sorts for either they are such as binde vs to the good behauiour towards all men or such as order our conuersation towards some men onely as they are considered to be either wicked or godly The rules that concerne all men may be cast into 2. heads as they belong either to righteousnesse or to mercy The rules that belong to righteousnesse order vs either in company or out of company The rules which wee are to obserue in company concerne either 1 Religion or 2. The sinnes and faults of others or 3. Our owne inoffensiue behauiour towards all men For the first when wee come in company we must be carefull to bee that which may become the glory of Gods truth and the Religion wee professe that weetake not vp the
else those sinnes so spared may buffet thee a long time after thou hast finished this course and besides they may get head and preuaile against thee in practice if by this course they bee not brought vnder Now that thou oughtest thus seriously to examine and call to minde thy sinnes and that this is one of the things God requireth of thee to bee distinctly done these places of Scripture do euidently proue and withall shew that God doth take euen this beginning of thy repentance well Lament 3. 40. Psal. 4. 4. Ezec. 16. 43 61. 20. 43. 36. 31. Ier. 8. 6. 1 Cor. 11. 28. Gal. 7. 3 4. Iob 11. 13. While thou art doing this thou shalt do well to doe no other exercise of Religion at that time but onely to attend this The second thing that God requireth of thee distinctly to be done is the confession of those sins thus gathered into the Catalogue and for the performance of this dutie set sometime apart and present thy selfe before the Lord and if thy memory will not carrie all the particulars of thy offences take with thee the written enditement and as Hezechiah did with his letter spread thy Catalogue before the Lord and then take vnto thee words in the best manner thou canst to iudge thy selfe for those offences Let the Lord know that it is thy hearts desire to pleade guiltie to each of those sins and in speciall vrge against thy selfe those sinnes wherein thou hast more especially offended Be not ouer-carefull for words the Lord requireth thee but to doe it in the best words thou canst onely let thy words bee the true voice of thy heart and thou maiest bee sure the Lord vnderstandeth the meaning of thy heart Let no obiection driue thee off from the practice hereof but doe it so as thine owne conscience may witnesse with thee that thou hast done it in the best manner thou canst Now that it is a dutie necessarily required these Scriptures plainly shew Hos. 14. 2 3 4. Pro. 28. 13. Leuit. 16. 21. 26. 40 51. Iob 33. 27 28. Psal. 32. 5. Ier. 3. 12 13. Mat. 3. 6. Act. 19 18. Dan. 9. Neh. 9. 2. Rom. 10. 10 1 Cor. 11. 1. Ioh. 1. 8 9. This is the second dutie The third thing thou must labour for distinctly is to conceiue true mourning and sorrow for these sinnes thus confessed This is that sacrifice is so well pleasing to God and this is euery where in Scripture expresly required and the promises fastened diuers of them vpon this condition as these places manifestly shâ—…w Mat. 5. 4. Iam. 4. 9. Ioel. 2. 12 13. Zach. 12. 12. Isai. 1. 16. Psal. 31. 9 10. Isai. 61. 1 2 3. Ier. 50. 4. Ier. 31. 18 19. Now that thou mayest attaine vnto softnesse of heart I aduise thee to take this course Resolue with thy selfe to set some time apart at least once euery day for this businesse and when thou doest stand before the Lord with thy former mournefull inditement while thou striuest to iudge thy selfe and to keepe an assise vpon thy owne soule begge of God to giue thee that soft heart he promised Ezech. 36. 26. begge it I say of God but let thy prayers bee without limitation for the time If the Lord heare thâ—…e not the first time yet pray for it the next time againe and so the third day and so still till the Lord doe heare thee and make thee feele thy heart to melt and if it may bee teares to trickle downe thy châ—…kes before the Lord yea put on this resolution that thou wilt neuer stand before the Lord for any request while this course lasts but thou wilt remember this Petition to beseech him to giue thee secret sorrow and sensible for thy sinnes It may bee the Lord will heare thee at the first or in the beginning while thou art preparing thy selfe to speake vnto him or while thou callest vpon him at the first or second time but yet if he doe not persist thou thy sute is iust and importunity will ouercome the Lord and this very desire to sorrow being resolute is a degree of true godly sorrow But yet that thou maiest be sure of it giue not ouer till the Lord heare the letter of thy desire if it may be And withall striue against the perplexities of an vnquiet heart feare not but that time of the day which thou setst apart for religious duties bee as earnest as thou canst and when that is done goe chearfully about the works of thy calling Hang not downe thy hâ—…ad like a bulrush as if thou must do nothing else but sigh and bemoane thy selfe and shew a troubled mind in all things Euen the freer and readier thy mind is the more fit thy heart will be for this or other holy employments And further know that the vse of this Catalogue is not for euer nor do I require this speciall mourning all the dayes of thy life but in this case of first repentance by which the body of sinne may be remoued Thereforâ—… thou oughtest so long to vse the Catalogue of thy confessions of sins till thou feele in some measure this sorrow and melting of heart which when thou hast attained eithâ—…r sooner or later then addresse thy selfe to the fourth rule The fourth râ—…le concernes the 〈◊〉 of the Promises especiâ—…lly the Promises of two sorts First sâ—…ch as shew that God hath giuen Iesus Christ to make satisfaction for the sinnes of men and then in speciall such promises as shew that through the merit of Christ hee that hath thus confessed and felt sorrow for his sin shall be receiued to fauour Now for this purpose thou must get thee a distinct Catalogue of promises made to such as confesse their sinnes with sorrow and mourning and in them thou shalt see most plainly vnto how much riches and treasure thiâ—… entrance vnto godlinâ—…sse hatâ—… brought thee For the conditioâ—… of the Promises being alreadâ—… formed in thee by this grace 〈◊〉 God thou maist safely assure thâ—… soule of so much fauour froâ—… God in particular as is expresâ—… contained in those promises Marâ—… it thou as yâ—…t dar'st not claimâ—… all the prerogatinâ—…s or gooâ—… things contained in any Promisâ—… in Scripturâ—… et thou maist safely lay vp as treasure so mucâ—… as the Promises that concernâ—… confession and godly sorrow dâ—… assure and estate vpâ—…n thee anâ—… so thou shalt finde tâ—…at thâ—…u hasâ—… 〈◊〉 in Câ—…rist already for 〈◊〉 and rich fauours and maist shâ—… Gods expresse Word to warraâ—… thy claime as for example Goâ—… hath assurâ—…d thee First that thou shalt not bee damned thou maist rest vpon it thâ—…se be plaine Scriptures 1 Cor. 11. 31 32. Iob 13. 18 19. Secondly that God will haue mercy vpon thee and loue thee freely and take away his anger from thee Prou. 28. 13. Ioel 2. 12 13. Hos. 14. 3 4. Ierem. 31. 18 19 20. Thirdly that all thy
be discerned by many things it worketh which are the fruits of it and by the fruits of Faith wee may know faith it selfe Faith is like the roote of a tree that lyeth vnder the ground and cannot be seene without much digging but by the fruit the tree beareth wee may know what kinde of roote it hath and of what sort it is Now the fruites of faith are these that follow and such like as 1. Loue to God and the godly for faith worketh by loue Gallat 5. 6. 2. Cleannesse of the thoughts and affections For faith purifieth the heart It maketh a man striue after inward purity as well as outward to get a cleane heart as well as cleane hands It worketh humiliation for inward sins as well as outward Act. 15. 9. and driues a man to seeke pardon in the Name of Christ for all sorts of inward perturbations and secret euils 3. Victorie ouer the World Faith ouer commeth the world 1 Iohn 5. 4 5. and so it doth when it maketh a man so rest vpon God and his truth and promise as if he be put to it to deny the respect of his owne credit or profit or pleasures or the displeasure of carnall friends or his hopes in matters of this world resting satisfied with the expectation of the treasures and pleasures of a better world yeelding himselfe ouer to be guided by Christ and his truth vnto the death Psalme 18. 14. Hee liues by his faith Gal. 2. 20. 4. Humilitie For a true faith excludes boasting of our owne labours gifts or praises and makes vs able out of the sense of our owne vilenesse to acknowledge all the glorie to Gods free grace and loune in Iesus Christ Rom. 3 27. Gal. 3. 22. The confession and profession of the truth Faith will make a man speake in defence of the truth I haue beleeued therefore haue spoken saith Dauid Psalme 116 which the Apostles plead to proue their faith also 2 Cor. 4. 13 14. 6 The putting on of righteousnesse which is not by the workes of the Law done by vs. The application of and relying vpon the righteousnesse of Iesus Christ is the proper and onely worke of true faith Rom. 10. 7 It opens a spring of graces in the heart of a true Christian he that is a true beleeuer is qualified with sundry heauenly gifts which were not in him by nature which gifts do daily discouer themselues in his heart flowing from thence as if there were a spring of liuing water in his belly Sanctification of the Spirit and faith of the truth be inseparable Iohn 7. 38. 2 Thess. 2. 13. CHAP. V. The tryall of a godly man by such heauenly gifts as serue him in his iourney to Heauen THus of his tryall in his humiliation and in his faith It followeth in the third place to try him by his gifts which are the fruits of faith The true Christian differs from the wicked man in two sorts of gifts Some of them are such gifts as are bestowed vpon him from aboue but serue him onely for spirituall vse while he is on the way in his iourney to Heauen and so onely in this life such as are the sacred thirst The loue to the word and meanes of his holinesse The spirit of supplication The loue of his enemies and his desire after the apparance of Iesus Christ. Other gifts hee hath which will accompany him home into his heauenly Countrey and abide vpon him for euer and are not abolished by death such as are sauing knowledge the loue of God and the loue of the godly First therefore of those heauenly gifts which will passe away and so he is qualified with fi◅e distinct holy gifts which cannot be found in any reprobate The first is his holy thirst which is an heauenly kind of appetite by which hee is carried to the desire of things aboue nature such as are the merits and righteousnesse of Christ the fauour of God the presence of God the full deliuerance from all sin the remouing of spirituall iudgements the saluation of other men and the like and this thirst is a signe the more infallible 1 Because it is constant and indelible in this life There is no part of this life but it continueth either in the sense of his affection or in the iudgement of his vnderstanding so as hee accounts spiritu◅ll things to bee the best things and though at some times his affection may be the lesse moued after them yet his appetite is daily renewed as it is in the hunger or thirst that is bodily 2. Because it is industrious For this holy thirst will guide him to a carefull vse of all the meanes by which good things may bee attained and doth not breathe it selfe out onely with sudden and vaine wishes or flashes of desire Psa. 27. 4. 1 Pet. 2. 2. Psa. 63. 1 2. Psa. 1. 2. Acts 2. 37. 3. Because it workes a constant and secret meditation of heauenly things desired the heart frequently seekes after God day and night Esa. 26. 9. Psal. 63. 1 6. For what wee desire feruently wee thinke on almost continually 4. Because if the Lord quench his thirst and satisfie his desire in spirituall things the soule becomes as a watred garden and then followes in him an heauenly kinde of satisfaction and contentment with singular delight in the soule and vowes and wishes of infinite and eternall thankfulnesse Psalme 63. 4 5. Ieremiah 31. 25 26. And thus much of the first gift Secondly The loue to the Word is another signe that hee is the Child of God and a cleare euidence of his saluation Now because all sorts of wicked men may resort to the exercises of the Word and those that haue but a temporarie faith may shew a great estimation of the VVord and find ioy in the hearing of it and shew much zeale in things that concerne the word and may yeeld some obedience to the directions of the VVord also it is profitable to consider how the true Christian may proue that his affection to the VVord is more sincere then that affection which any wicked man can bring to the word And thus he may find that his heart is sound in his loue to the Word by these markes 1 By his manner of receiuing it when hee doth receiue the Word as the Word of God and not of men setting his heart before Gods presence being affected as if the Lord himselfe should speake vnto him This no wicked man dares doe he dares not present himselfe with the whole intendments of his heart before the Lord. For this signe the Apostle Paul acknowledgeth the Thessalonians to bee true Christians 1 Thess. 2. 13. 2 By his appetite to his Word For there is in a godly man as true an hūger after the Word as the food of his soule as there is in his stomacke after the food of his body which shewes it selfe to be the more
tryall by the Sacraments THe sixt and last way of triall of the estate of a Christian is by the Sacraments and in particular by the Sacrament of the Lords Supper For God hath appointed the two Sacraments to bee his broad Scales to assure his fauour vnto his people and because none but worthy receiuers can bee partakers of so great a priuiledge as the Couenant of Gods grace and the Gospel of Iesus Christ therefore hereby doth the true Christian distinguish himselfe from all men For in becomming a worthy receiuer hee doth diuers things not onely required in communicants but such as none but godly men can attaine vnto As 1. He doth forgiue his enemies as heartily as hee desires God to forgiue him his trespasses 2. Hee examines himselfe and vpon examination he both eateth with sowre herbes that is comes with some measure of griefe for his offences and withall finds as vnfained a desire that he might neuer offend God in anything as that God should there assure him of the forgiuenesse of his sinnes and that he will neuer punish him for any of them 1 Cor. 11. 3. The couenant of his heart is to cleaue to God and the care of godlinesse all the daies of his life 1 Cor. 5. 8. 4. He is in some measure perswaded of Gods loue to him in Christ and discernes the Lords Body so as he is secretly in some degree perswaded of the spirituall presence of Iesus Christ and of the operation of God so as he beleeueth that Christ will as certainly nourish his soule as the outward elements can any way be fit to nourish his body Marke 16. 16. Col. 2. 12. 1 Cor. 11. 5. He somtimes feeles the Holy Ghost inwardly setting to Gods Priuie Seale by sudden refreshings falling like the dew vpon his heart and establishing his soule before the Lord Eph. 1. 13. 2 Cor. 1. 12. 6. His heart is knit vnto the godly more and more and increaseth in his resolution to cleaue to them onely and forsake all other professions of men in the world louing them vnfainedly and desiring it for euer to a partaker of their lot 1 Cor. 10. 16 17. CHAP. X. The directions that shew him how to get assurance by the helpes of those signes HItherto of the signes of the godly man Now followes the course that the weak Christian should take by the vse of the former signes of tryall to establish his heart in the assurance of Gods fauour and his owne eternall saluation My aduice is therefore that the weake Christian that findes want of establishment and cleare assurance should take the former signes of tryall and goe apart and set himselfe in Gods presence emptying his heart of worldly distractions and seriously consider of euery rule of tryall apart and gather out into some little paper-booke so much as in euery signe hee can clearely find to be in himselfe and that which hee durst through Gods mercy resolutely auouch to bee wrought in him by the grace of God And this I would haue him to doe with deliberation trying himselfe by one or two of the chiefe heads at most in a day spending no more time about it then he may well allow without wearinesse or dulnesse Now because he may be perhaps discouraged with the obseruation of diuers things which he may find wanting in himselfe in euery signe hee must therefore take sound notice of the distinction of Christians made by the Apostle Iohn 1 Iohn 2. who casts al true Christians into three sorts Some are Infants and either new borne or but weakely qualified with the graces of Christ yet are right and haue true grace in some measure Others are strong men that is such as haue the gifts of the Spirit liuely and in their power in them Others are Fathers that is such as haue had long experience in the powerful practice of godlinesse and haue beene long exercised in all kinds of well-doing Now all these three sorts may be supposed to come to these signes The weake Christian onely takes to a few of the plainest markes in the explication of each signe The strong Christian he takes to the most of the markes The Fathers they in a manner discerne all the particulars of Gods graces and the seuerall workings of them Each of these euen the weake Christian may see so much as may stay his heart in assurance and so settle his faith and ioy When there are many signes of one and the selfe-same thing it is sufficient if it can be demonstrated though it be but a few wayes seeing euery particular marke being warranted by Scripture hath force to conclude for assurance and to proue that wee differ from all the wicked men in the world Though at the first in reading but a signe or two thou get but a few things may comfort thee yet hold out till thou come to the end of all the signes and then thou shalt see a faire armie as it were of arguments to prooue thy election and saluation For whereas the most and best of vs if wee be asked this question By what markes doe we know that we are the true children of God and not wicked men If we answer on a sudden and by present memory we can scarce giue two sound reasons to prooue the infallibilitie of our happy estate which shewes that the most of â—…s liue at a great vncertaintie Now he that hath gone through the signes shall finde perhaps twenty or thirty or fortie seueral and distinct arguments or markes which when he hath collected them all together may serue to answer all the obiections of all the Diuels in Hell The gates of hell cannot preuale against his faith which I declare thus If the Diuell say Thou art a wicked man and an hypocrite thou mayest readily answer that by the grace of God in Iesus Christ thou art none such and mayest put the Diuel to proue by the Word of God that euer any wicked man did attaine to all those signes thou hast collected Which because it cannot bee done thou mayest with much rest and full assurance commit thy selfe to God and bind thy selfe by Couenant neuer more to dishonour him by such vnbeâ—…efe as to call his loue and his saluation into question If a three-fold cord cannot bee broken how weake then should thy heart be if thou shouldst feare thy estate vnto which God hath so sealed and so many wayes marked thee out for himselfe And for thy further satisfaction after thou hast collected thy signes together thou mayest carrie them to thy godly Pastor and desire him to peruse them and accordingly giue thee his ministeriall testimonie concerning them in the name of Iesus Christ and this may adde much satisfaction and rest to thy conscience If in reading any of the signes thou finde any speciall doubts at any hand suppresse them not but seeke resolution from doubt to doubt and from signe to signe Thou mayst gaine much profitable knowledge by propounding these cases
cannot haue such force to melt the waxe as the beames of Gods presence haue to melt the heart Iames 4. 6 7 3. 7. The Apostle Paul being a sturdy Pharisee had his heart beaten to power with the feare of the tenth Commandement that told him Hee must not lust The knowledge and consideration of the abundance of sinne-guiltinesse he hath drawne vpon himselfe by the inward fruits of his euill nature kil'd him outright brake his pride and mortified him as hee at large repeates Rom. 7. 8 Remember the passion of thy Sauiour the pouerty banishmēt ignominie temptations the apprehension forsaking arraignment condemning and cruell death which hee suffered for thy sinnes Looke vpon him that was pierced for thy sake Zach. 12. 10. 9. If of thy selfe thou canst not yet attaine vnto sorrow for thy sins get some godly Christian that is endued with the gift of prayer to ioyne with thee in priuate that so the Lord may bee pleased to grant in Heauen what we of him doe aske on earth 10. Lastly If all other meanes faile then set a day a part by fasting for the day of a fast was called the day of afflicting or humbling the soule Leu. 16. 29. both because it was the maine duty to bee driuen after on that day and besides because the Lord vsually did blesse his owne ordinance so as hee gaue an humbled heart to those that sought it of him CHAP. VII Shewing how the Spirit of adoption may bee attained and also how the seuerall gifts of the Spirit may bee framed in vs. THus of humiliation If followeth that I shew how he may attaine to the other sacred gifts which are markes of a godly man as in the first sort of gifts how he may attaine to the loue of the Word the gift of Prayer the f◅are of God the loue of his enemies and the desire of the comming of Christ But before I enter vponthese it is necessary to shew him how he may attain the Spirit of Adoption which is necessary for these al other graces And concerning the Spirit of Adoption if any aske how it may bee attained Or rather how it may bee stirred vp in vs that we may feele his working in vs I answer That hee is had and stirred vp by inuocation God is pleased to declare himselfe willing and ready to bestow his Holy Spirit vpon men If they aske him of him by hearty praier Hee that hath giuen vs his Sonne will not deny vs the Spirit of his Sonne to be giuen into our hearts Gal. 4. 6. And this our Sauiour Christ assures vnto vs in the Parable Luke 11. 9. And I say vnto you Aske and it shall bee giuen you Seeke and ye shall find Knocke and it shall be opened vnto you 10. For euery one that ask◅th receiueth and hee that seeketh find◅th and to him that knocketh it shall be opened 11. If a Sonne shall aske Bread of any of you that is a Father will he giue him a Stone Or if he aske a Fish will he for a Fish giue him a Serpent 12. Or if hee aske an Egge will he giue him a Scorpion 13 If yee then which are euill can giue good gifts vnto your children how much more shall your heauenly Father giue the Holy Ghost to them that desire him 2 Wee must waite vpon the preaching of the Gospel where the Holy Ghost vsually falls vpon the hearts of men 3 When we feele the motions of the Spirit knocking at our hearts or any way surprising vs we must with all readinesse open the doores of our hearts that the King of Glory by hi◅ Spirit may enter into vs. The next question is then What wee should doe to get and preserue in vs the constant loue to the Word 1 The answer is First That we should seeke to settle our selues vnder the powerful preaching of the Word euen such a ministerie as doth set out the glory of the truth and of the Kingdome of Iesus Christ. 2 Wee must make conscience of it to pray vnto God to quicken vs and inflame our hearts to the loue of his Lawes as Dauid often did Psa. 119. 3 Take heed of excessiue cares and the ouer-reaching of desires in the emploiments of the world or the immoderate vse of worldly delights for those choake the seed of the Word and alienate the affections from it and so doth any grosse or beloued sin Heb. 3. Math. 13. 4 Take heed also of personall discord with such as feare God especially with thy Teachers for this doth by secret degrees make the heart carelesse and negligent and in some things wilfull and if it be not looked to in time will bring men from the liking of the Word as they haue been drawne from the liking of such as loue the Word 5 Take heed of vngodly companie For in such companie is quenched the sparkles of liking when they are kindled yea and the flames of affection are much dulled in whom they are best excited Psal. 119. 115. 6. Such as find some beginnings of desire after the Word and liking to it must take heed that they estrange not themselues from the exercises thereof For if they heare or reade but now and then either the heart will neuer bee throughly heated or if it bee it will easily waxe cold againe and yet herein some are to bee warned to take heed of disordered excesse for that will breed dulnesse as well as neglect As when they will reade daily for diuers houres or when they prouide vnto themselues an heape of Teachers as some that liue in great Cities thinke it Religion to heare all sorts of men and all the Sermons can bee come vnto As if the power of godlinesse lay onely in the vse of the meanes of godlinesse 7. We must practise what we heare and labour to shew foorth the fruit of the doctrine He that would bee in loue with husbandry must sow his seed in his ground and then the gaine of the Haruest will still allure him to like the Trade If wee be fruitlesse hearers of the Word wee cannot loue it or if we doe it will be but for a flash or small time Thus of the loue to the Word He that would learne to pray must follow these directions 1. He must goe to God in the Name of Christ and beseech him to giue him words and by his Spirit teach him to pray It is God onely can make a man speake a pure Language For hee onely can instruct the heart of man and endue it with this heauenly gift Romans 8. 26 Ephesians 6. 18. 2 It will much helpe him to ioyne himselfe to such as call vpon the N◅me of the Lord with a pure heart ◅specially in the dayes of their humiliation 2 Timothy 2. 22. 3 There are three distinct things which a man may with singular profit propound vnto himselfe in his prayers
If thou say Thou doest beleeue that God is all this vnto some men and that Abraham and Dauid and others that were in great fauour with God haue found all this But for thy selfe thou art so vile a creature and so meane a person as it is not for thee to expect such great things of God He answers That hee keepes mercy for thousands He hath not spent all vpon Dauid or the Patriarks or Prophets or Apostles or Martyrs or Ministers but he hath an Ocean of goodnesse still to be shewed without respect of persons to al that come vnto him for mercy 9. If thou yet say Thou art guiltie of diuers sorts of sinnes and that it is not one offence onely but many that lye vpon thee and some of them such as thou darest not name they are so vile He answers that he forgiues iniquitie transgression and sinne that is all sorts of sinnes of nature of weaknes or of presumption 10. If any other should say this is a doctrine of liberty and may embolden men to sinne Hee answers to that hee will by no meanes cleare the wicked those are fauours onely hee will declare to the penitent that are weary of their sinnes and would faine â—…ffend no more 2. The second place is Ezek. 36. 25. to the 37. where many obiections are euidently answered the consolations being fitted of purpose so as euery word almost preuents some doubt might arise in mens minds as 1. Ob. I am exceeding lothsome and a creature extremely filthy in respect of my sinnes Sol. I will powre cleane water vpon you that is I will wash your soules in the fountaine of my grace and both forgiue you and sanctifie you 2. Ob. Oh it cannot bee that any meanes should doe me good I am so totally defiled Sol. Ye shall be cleane it is easie for God to cleanse vs it is our owne vnbeleefe hinders vs God hath promised our cleansing 3. Ob. O but my sins are great and grosse sinnes I haue offended more grieuously then other men Sol. From your Idols and from your filthinesse will I cleanse you though thy sinnes were as great as idolatry in the first Table or whoredome in the second yet God can forgiue and sanctifie thee 4. Ob. But my nature is so bad that if I were forgiuen I should offâ—…nd againe Sol. A new heart will I giue thee Where God forgiues our sinnes he giues vs another disposition and change our natures verse 26. 5. Ob. O but I am so ignorant I cannot but offend Sol. A new spirit will I put within you Hee will giue vs vnderstanding and wisedome 6. Ob. But I am so dull and hard-hearted that I am not sensible of my owne distresse and wants and cannot bee affected with the excellency of the goodnesse or promises of God Sol. I will take away the stony heart out of your body God will cure vs of hardnesse of heart 7. Ob. But if my heart were softned and that I had some feeling it would grow hard and senslesse againe Sol. I will giue you an heart of flesh 8. Ob. O but if all this were done for me yet I know not how to order my selfe and what to do to goe on in a religious course of life Sol. I will put my Spirit within you verse 27. 9. Ob. If the Lord do giue me his Spirit yet I feare I shall not be ruled by it but offend and grieue the Spirit of God through ignorance and want of strength Sol. I will cause you to keepe my statutes and yee shall keepe my iudgements and doe them The Lord will worke our workes for vs and teach vs to obey and giue vs power to doe what hee commandeth 10. Ob. I finde a maruailous vnfitnesse in the very things of my outward estate Sol. Yee shall dwell in the land the Lord will blesse vs in outward things as well as in spirituall 11. Ob. But when I come to vse the creatures me thinks I see such vnworthinesse in my sâ—…e that I am almost afraid to meddle with them Sol. I gaue the land to your fathers you hold these outward blessings not by your deserts but by my gift and my gift is ancient I bostowed these things on your fathers 12. Ob. It may be so our fathers were in couenant with God and more eminent men and more worthy then we Sol. Ye shall be my people and I will be your God Gods couenant of grace is with the fathers and their generations after them if he haue bene the fathers God he will be thy God also and thou shalt be of his people 13. Ob. O but I finde such daily sinnes and I am polluted in euery thing I do I am many waies vncleane Sol. I will also saue you from your vncleannesse God will multiply pardon he will forgiue vs and comfort vs against our sinnes after calling 14. Ob. But how shall I beleeue all this for I see God hath plagued vs by famine scourged vs with great want which still lies vpon vs. Sol. I will call for the corne and increase it and lay no more famine vpon you and I will multiply the fruite of the trees and the increase of the field c. 15. Ob. But there is no condition on our part Sol. Yes for all this shall bee done vnto you when you remember your owne euill wayes and your doings that were not good and shall lothe your selues for your iniquities and for your abominations These comforts belong to vs when we are throughly displeased with our selues for our faults And besides for all this must the Lord be sought vnto we shall obtaine all or any of these but we must aske first verse 31. 37. CHAP. XIII Shewing how a godly man may comfort himselfe against the feare of falling away HItherto of the comforts against our daily infirmities The consolations against the feare of our falling away follow We may three wayes comfort our selues against this feare namely if we consider God or Christ or our selues 1. In God there are two things of excellent obseruation both of them exprest in the Scriptures The first is that he hath vndertaken to preserue vs from falling away The second shewes vs distinctly how he will performe this For the first that God will keepe vs from falling away wee haue foure things to assure vs. First the promises of God directly to that end for he assures vs that his Elect shall enioy the worke of their hands and shall not labour in vaine Esay 65. 22 23. The smoking weeke shall not bee quenched nor the bruised reed broken Esay 42. 3. Not one of them shall bee lacking in the whole flocke Ierem. 23. 4. God will build them and not plucke them downe he will plant them and not pull them vp Ier. 24. 6. He will confirme vs in and to the end that wee may bee blamelesse in the day of our Lord Iesus Christ for God is faithfull who hath called vs to the fellowship of his
and hee shall heare thee and thou shalt render thy vowes Iob 33. 26. He shall pray vnto God and he will be fauourable vnto him and he shall see his face with ioy for he will render vnto man his righteousnesse Psal. 34. 15 17. The eyes of the Lord are vpon the righteous and his eares are open vnto their cry The righteous cry and the Lord heareth them and deliuereth them out of their troubles Psal. 50. 15. Call vpon mee in the day of trouble so will I deliuer thee and thou shall glorisie mee Iohn 15. 16. That whatsoeuer ye shall aske of the Father in my name he may giue it you Iohn 16. 23. And in that day shall ye aske me nothing Verily verily I say vnto you whatsoeuer ye aske the Father in my name hee will giue it you For the second it may much comfort vs if we consider that God will not onely heare our praiers in generall but our voice Psal. 5. 3. Our very desires Psal. 10. 17. Our teares Psalme 29. 12 The very naming of Christ shall not be done without regard 2. Tim. 2. 19. Our groaning Psal. 102. 20. When we are destitute of words to expresse our selues our groaning our teares yea the very desires of our hearts is an effectuall prayer to God He doth not looke what wee doe say but what wee would say If we come like little children and but name our Fathers name and cry making moane it shall bee heard 3. But in the third point appeares the wonder of his compassion For 1. God will heare without despising their prayer Psalm 102. 17. 2. He will not reproach them nor hit them in the teeth with what is pâ—…st or their present frailties Iam. 1. 5. 3. He will prepare their hearts too he will as it were helpe them to draw their petitions Psal. 10. 17. 4. He takes delight in hearing their prayers Prou. 15. 8. 5. Hee lookes from heauen of purpose to heare their groanes Psal. 102. 19 20. his eares are open there is not the least impediment in his hearing Psal. 34. 15. It is his very nature to be a God that heareth prayers It is not contrary to his disposition Psal. 65. 1 2. 6. Hee thinkes thoughts of peace to giue an end expectation Ier. 29. 11 12 13. 7. He will be plenteous in mercy to them that call vpon him Psal. 86. 5. Iam. 〈◊〉 5. He giueth liberally 8. He will answer them and sometimes shew them wonderous things which they know not Ier. 33. 3. 9. Hee will refresh them also with much ioy and comfort of heart He will be many times as the dew vnto their hearts Iob 33. 26. 10. It is a singular compassion that he will heare euery one that comes with petitions to him he will except no man all shall bee heard whosoeuer asketh shal haue Mat. 7. 7. Luke 11. 10. 11. It is yet more compassion that God will heare them in all they aske whatsoeuer they desire of him in the Name of Christ They may haue what they will Marke 11. 24. Iohn 15. 7. 12. The Spirit shall helpe their infirmities when they know not what to pray for as they ought Rom. 8. 26. 13. God will crowne the praiers of his Seruants with this honour that they shall be the signes both of their sanctification and of their saluation Iohn 9. 31. Rom. 10. 13. If God heare their prayers hee will receine them vp to glory 14. Lastly The Lord shewes a wonderfull compassion in the very time of hearing prayer he will heare in the morning Psa. 5. 3. In the very season the due time when wee are in trouble yea so as hee will in our affliction in a speciall manner let vs know that hee is our God and that hee will deliuer vs Zach. 13. 9. Psa. 50. 15. and 91. 15. He is ready to be found Psal. 46. 1. Daniels praiers were heard from the very first day he made them Daniel 10. 12. Yea God will heare vs while we speake vnto him and answer vs before we can expresse our selues vnto him many times Esay 65. 24. Yea the Lord heareth the prayers of his people euen when they thinke they are cast out of his sight Psalme 31. 22. FINIS THE RVLES OF A HOLY LIFE OR A TREATISE CONTAINING the holy order of our liues prescribed in the Scripture concerning our carriage Towards God Towards men Towards our selues With generall Rules of Preparation that concerne either the helpes or the manner of a holy conuersation By N. BIFIELD late Preacher of Gods Word at Isleworth in MIDDLESEX Psalme 50. vlt. To him that ordereth his conuersation aright will I shew the saluation of God LONDON Printed by Iohn Legatt for Robert Allot at the signe of the Beare in Pauls Church-yard 1630. TO THE NOBLE AND RELIGIOVS Lady the Lady Mary Vere increase of ioy and peace in beleeuing MADAM IT was most truely said by the Apostle of the Gentiles Godlinesse is great gaine Importing thereby that if a man would be incited to the care to get any thing for the profit might come thereby it should bee godlinesse No skill in the world being comparable to that skill of beeing able to lead a godly life for the sure and speedy and matchlesse gaine it will bring vnto a man For besides that it only hath the promise of a better life godlinesse were to bee desired and with all possible diligence to be sought after for the very gaine of it in this life For to omit the consideration of the fauour it breeds with God and the vnspeakeable treasures of the grace of Christ which alwayes goe with it it were to be desired for the immediate effects it workes vpon men in it selfe For if men loue themselues what should they desire more then that which tends to make themselues perfect What should it aduantage a man to haue all things good about him if himselfe bee ill and vile If men that were onely guided by the light of nature could some of them see clearely that nothing was so good for a man as to liue well when yet they knew no other liuing well then what was prescribed in their naked and naturall Ethickes then how much more happy must it be for a man to liue a Religious life by which he is brought more neere to God himselfe and farre aboue the condition of any naturall man Yea if there were no more to be had by it but the peace and rest it brings vnto a mans heart it were aboue all outward things to bee desired For no man walkes safely that walkes not religiously nor can any actions of men produce any sound tranquillity and rest of heart but such actions as are prescribed by true Religion What shall I say If for none of these yet for it selfe were a godly life to bee had in singular request For if men with much expence of outward things seeke but the skill of diuers naturall and artificiall knowledges and thinke it worth their cost but
neglect or forget to doe them Deut. 6. 17. and 32. 46. and 8. 11. 1 Cor. 16. 13. Prou. 4. 26. We must follow after righteousnesse 1 Tim. 6. 11. and binde directions as signes vpon our hands c. Deut. 6. 8. If wee could bee thus awakened this rule would breed vs vnspeakable good in our conuersation Fifthly he must endeauour to settle his head and his estate in respect of his worldly affaires It is a singular helpe to godlinesse to reduce our outward callings in order and euery dayes experience shewes that confusions in worldly businesse breed miserable neglect in Gods seruice And therefore hee that would profite in an orderly course of life must prouide to vse the world so as hee may serue the Lord without distraction He that would runne a race abstaineth from all things that might encomber him No man that warreth intangleth himselfe with the affaires of life that hee may please him who hath chosen him to bee a soùldür And therefore we may not think it much if in our spiritual course God lay some restraint vpon vs in respect of the cares and encombrances in our outward callings 1 Cor. 7. 29 35 c. 2 Tim. 2. 4. 1 Cor. 9. 25. Sixtly hee must walke in the way of good men both setting before him their practice as patternes of imitation as also by conuersing with them that thereby hee may gather encouragement and helpe in well-doing Hee is deceiued that thinkes to go alone and yet go prosperously in the course of a godly life He may profit and learne by many things he heareth receiueth and seeth among the godly Prou. 2. 20. Phil. 4. 8 9. Seuenthly hee must not be the seruaÌ„t of men 1. Cor. 7. 23. Other mens humours must not be the directioÌ„ of his practice Hâ—… must so depeÌ„d vpon persons by hopes to get any thing by in this world as he be not thereby hindered in workes of Religion knowing that he is Christs freeman He must haste to and looke for the comming of Iesus Christ 2. Pet. 3. 12. Hee must often remember his latter end and daily set before his eyes the comming of Christ striuing to stirre vp in his heart the desire after Christ praying for it and dispatching those workes that may prepare him therevnto The remembrance of our accounts in the day of Christ will wonderfully quicken men to the care of well-doing and the cause of viciousnesse and miserable neglect and procrastinations of many is their forgetting of their latter end A great reason why the directions about godlinesse are not entertained is because men put far away from them the Day of the Lord whereas the remembrance of the reuelation of Iesus Christ would put spirit and life into vs. He dares not say from the heart Come Lord Iesus come quickly that is not resolued diligently to worke the works of Christ. 9. He must not stay for company but rather choose to runne alone or with a few then hazard the losse of the Crowne Our life is a race and as in a race men stay not for company but striue who may runne formost so it is in the race of godlinesse He must so runne as he may obtain hee must set out with the first and runne as it were for his life As hee must make vse of the societie of the godly so hee must not stay till his carnall friends and acquaintance will set out with him He must be of Ioshua's minde that if the whole world will liue in wickednesse and prophanenesse yet hee and his house will serue the Lord 1. Cor. 9. 24. and 14. 12. Ioshua 24. 15. Tenthly hee must in all things giue thankes when God giues him successe in any thing or prospers the meanes to him and helpes him with victory ouer any sin or strength to performe any duty or bestowes vpon him any spirituall blessing hee must remember to praise God in the name of Iesus Christ. This will quicken him Daily thankefulnesse will breede daily alacritie in well doing He that will not be thankfull for beginnings of successe in the practice of holy duties will not hold out This is the speciall will of God in Christ that we should in all things giue thankes 1. Thess. 5. 18. 11. He must studie to be quiet and follow peace with all men medling with his owne businesse and auoiding all occasion of contention that might distract him in his owne course A busie bodie is as good as no body in respect of sound progresse in sanctification It is an excellent skill to be able to auoide the intanglements of discord especially he must prouide to haue perfect peace with the godly Though God be able to sanctifie the oppositions of vnreasonable men yet wee must take heed of drawing needlesse troubles vpon our selues for that makes vs neither to be nor to be accounted the more holy but contrariwise The Apostle could not speake vnto the Corinthians as vnto spirituall men but as vnto carnall at the best but Babes in Christ and the reason was because there was strife and enuie and diuision amongst them Heb. 12. 14. Mark 6. vlt. 1 Cor. 3. 3. 12. His eyes must looke straight and his eye-lids right before him Prou. 4. 25. He must take heed of going about and fetching of compasse in religion Ier. 31. 22. Hee must bee still amyâ—… at the marke of the high price of his calling being sure that the things he employeth himselfe in tend directly to the furtherance of his saluation not lose his time in vnprofitable studies or practices proceeding froÌ„ one degree to another till he come to a ripe age in Christ. 13. He must be conuersant in the Scriptures and be familiarly acquaintâ—…d with them that they may dwell plenteously in him For those good words of God haue not onely light in them to direct vs but power also to assist vs to do what they require and by the daily reading and hâ—…ring of them wee shall bee excited to more care of wel-doing we must excercise our selues â—…n the Word day and night and neuer let them depart out of our hearts but keepe our hearts still warme with the heate that comes from them neuer suffering the warmth to goe out through our long forbearance of the vse of them Col. 3. 16. Psal. 1. 2. Iosh. 8. Esay 8. 16 20. 14. He must carefully 〈◊〉 in 〈◊〉 first loâ—…e Reuel 2. 4. The Lord is wont at some times or other about the first conuersion of a sinner to shew himself with such power in his ordinances and to reueale vnto him such glories in the merits and gifts of Iesus Christ and the happinesse of his estate in him that his heart is thereby fired to a cheerefull liking of the means of saluation and of godly persons and to a wonderfull desire of God and care to please God Now he that would prosper in a Christian course must be wonderfull carefull to
sinne and neede not the grace of God 4. Lastly the fittest interpretation is theirs that expound the words in this sense Bee not iust ouer-much that is thinke not too highly of thy selfe in any thing thou doest well nor yet be wicked ouer-much that is account not too vilely of thy selfe denying Gods gifts in thee and refusing the iust comforts thou shouldest take to thy selfe aggrauate not against thine owne soule thy weakenesse aboue reason and measure CHAP. V. Intreating of the rules that concerne our carriage towards God and in particular about the knowledge of God HItherto of the generall rules The particular rules that concerne the right ordering of our conuersation may be cast into three heads as they direct vs in our carriage 1. Towards God 2. Towards men 3. Towards our selues All the rules that concerne our duties to God may bee cast into two heads For they concerne either the loue of God or the seruice of God This is an exact diuision for all we owe to God is fitly compreheÌ„ded in these two Loue and Seruice and the Scripture so diuides in these and the like places Commandement 2. Deut. 11. 22. 30. 16. Iosh. 22. 5. Esay 56. 6. Now that we may be rightly ordered in respect of our loue to God we must coÌ„sider of this loue either in the foundation of it or in the exercise of it The foundation of our loue to God is the true knowledge of God 1. Chron. 28. 9. So that in the first place we must soundly informe our selues concerning this knowledge of God Now the rules that concerne the right knowledge of God concerne either the right conceiuing of his nature or our acquaintance with God when we doe aright conceiue of him That we may conceiue aright of Gods nature 1. Wee must exclude out of our thoughts all likenesses so as men do not thinke of God representing him by the similitude of any creature Hee that forbids Images of him in Churches forbids it also in our heads Commandement 2. Esay 40. Deut. 4. 2. We must striue to conceiue of him according to his praises declared by his workes or in his Word This is an excellent and easie way to think of God Since our hearts cannot conceiue his nature we should fill them with the impression of his praises and according to them direct our affection and seruice to him as I would bring this mind to prayer or any other seruice of God I cannot make any resemblance of the diuine substance whom I am about to serue yet this will I doe I will remember that hee that I pray vnto is most wise most omn potent most iust most gracious c. Thus God proclaimes himselfe by his praises Exo. 34. 6. where God himselfe shews vs a way how to conceiue of him 3. Thou 〈◊〉 〈◊〉 silence thy reason and exalt thy faith in the point of the Trinity which must be conceiued of necessitie because all seruice is due to the whole Trinity Now thou needest not to striue to resemble the Trinity in any likenesse in thy minde but onely bring faith to beleeue that thy God is three in one 4. It may yet helpe thy vnderstanding to conceiue that God is in Christ and the fulnesse of the Godhead dwels in him bodily and therefore when thou commest to worship thou maist set before thy minde the Humane Nature of Christ adoring the Godhead in him as conceiuing of God in that humane nature thou thinkest of Col. 2. 9. Ioh. 17. 3. 5. That this may be the more clearely and comfortably done thou must labour by sound aduice and direction to expell out of thy head those secret and rebellious Atheisticall thoughts which arise in thee about his nature Decrees Attributes or Workes Men must take heed of smothering these obiections but seeke helpe against them in time Thus of the knowledge of God as it concernes the right conceiuing of his Nature There is required further such a knowledge as brings vs acquainted with God we are commanded to acquaint our selues with God Iob 22. 21 22. Now because it is an exceeding hard way for a mortall man to finde out God so as to enioy familiaritie with him therefore I will adde some directions about it For if thou wouldest acquaint thy selfe with God 1. Thou must prepare thy heart for this Vision of God by driuing out filthy and vnholy thoughts and affections For without holinesse no man can see God The pure in heart shall see God Math. 5. 8. Hebr. 12. 14. 1. Chron. 19. 3. God delights to shew himselfe familiarly in a cleane heart 2. Thou must begge this acquaintance by prayer if thou seeke it of him earnestly though God bee in himselfe inuisible to moâ—…tall eyes yet he will shew himselfe to the eyes of thy mind pray for his acquaintance and he will be acquainted with thee This is to aske after the Lord and to seeke God if we seeke him hee will be found Psal. 105. 3 4. But then we must remember three things 1. To seeke him with our whole hearts we must pray with great earnestnes and desire Psa. 119. 10 2. To seeke him early and while hee may bee found Hos. 5. 15. Esay 55. 6. God offers acquaintance in his Ordinances and sometimes comes neere and knocketh at mens hearts and workes greater impressions vpon them now if thou wouldest call vpon God heartily hee would shew thee his presence 3. To seeke him constantly we must seeke his face continually both til we finde it and after we haue had acquaintance with him it must be continued wee must not thinke much if we be put to pray often and long before wee ataine such an incomparable benefit 4. Thou must giue thy selfe soule and body to God seriously and from thy heart deuoting promising to spend thy dayes in his seruice and then he will reueale himselfe vnto thee Rom 12. 1 2. 5. Thou must waite vpon his Ordinances and watch how the Lord speaks vnto thee either by his Word or by his Spirit For in them he shewes himselfe to men and conuerseth with them 6. It is a great furtherance to our acquaintance with God to keepe company with his Houshold for with them he dwels and by conuersing with them we may occasionably often see God 1. Ioh. 4. 6 7 8 12. Thus of acquaintance with God There are other things to bee further noted concerning our knowledge of God such as these That when wee attaine vnto any acquaintance with God we must neuer rest till wee know him to be our God Col. 2. 2. That it must be our daily care to increase in the knowledge of God labouring to plant in our hearts a more large and affectionate contemplation of the glories of Gods Nature and Loue. That aboue all earthly things we should glory in it if wee attaine some happie admission into Gods presence and abilitie to conceiue of God
cease praying till God heare and shew mercy It is basenesse of minde not humilitie to be quickly discouraged if God entertaine vs not according to our expectation or liking we must not be weary of seeking to God but set vpon prayer with a resolution to take no nay Luk. 18. 1. Iam. 1. 6. 6. Thou must remember supplication for all Saints especially to pray heartily for Magistrates and Ministers especiall those vnder whose charge thou art Eph. 6. 18 19. 1 Tim. 2. 1. 7. Thou must looke to it that in all things thou giue thankes Let the Lord see the truth of thy heart herein that what thou obtainest from God especially by prayer thou wilt with all gladnesse remember and acknowledge this Rule must by no meanes be forgotten 1 Thess. 5. 18. Col. 4. 2. CHAP. XIIII Rules about reading the Scriptures THus of the Rules that concerne prayer There remaines the reading of Scripture and singing of Psalmes as the other part of the ordinary worship of God Concerning the reading of the Scriptures I will instant in one place of Scripture onely which containes the charge giuen to Ioshua Cha. 1. 8 9. which comprehends the substance of the necessary directions about priuate reading I say necessary for godly men may and haue aduised diuers courses for reading of Scripture which are not absolutely necessary but arbitrary as may stand with the leasure and capacity of the persons that will reade such are those directions that shew how many Chapters may be read in a day and what things may be obserued in reading c. which as they may be profitable to many Christians and expedient too yet they must not bee vnderstood so as that those persons sinne which reade not so often or so many Chapters or the like The things therefore that must necessarily be obserued by such as can reade the Bible I take to be these First they must exercise themselues therein daily they must constantly be employed therein and if their occasions interrupt them at some time they must redeeme it at other times This is the praise of the blessed man That he exerciseth himselfe in Gods Law day and night that is constantly Psal. 1. 2. Secondly in reading they must meditate therein that is they must obserue profitable things as they reade attending to reading and marking what the Lord saith vnto them by that part of the Word which they reade This is that meditation which is chiefly required of Christians to get into their hearts good thoughts from the matter they reade of so as they may the better be enabled to employ their thoughts all the day after Thirdly the Word of God must not depart out of their mouth they must make the best vse of it they can in conference to speake of it to others for the edification of themselues and others Fourthly they must obserue in their reading what the Lord saith vnto them that concernes their practice They must obserue to doe according to those holy directions they reade of They must bring a mind desirous and resolued to let the Word of God both informe them and reforme them making conscience of it to let God direct them by his holy Word read and not onely by the word preached to them their liues must bee bettered by their reading and to that end they must obserue the chiefest things they can out of their reading to remember them in their practice CHAP. XV. Rules about singing of Psalmes THe rules that concerne the singing of Psalmes are summarily comprehended in that place Coloss. 3. 16. and they are these First they must teach one another by their Psalmes and Hymnes and spirituall songs They must learne to profit and make good vse of the holy matter contained in the Psalmes they sing Secondly they must sing with their hearts they must attend to the matter they sing of and lift vp their hearts as well as their voices Thirdly they must sing with grace in their hearts they must employ the graces of Gods Spirit in singing of Psalmes as well as in praier or any other ordinance of God Fourthly they must make melodie to the Lord They must direct their songs to God and to his glory and not vse them as meere ciuill employments but as parts of Gods seruice CHAP. XVI Rules about Vowing and Swearing HItherto of the Rules that concerne the most vsuall part of Gods seruice there are other parts of Gods seruice which are to be vsed but at certaine times and vpon speciall occasions and these are Vowes and Oathes and Fasting The rules about Vowing are briefly comprehended in that place Eccl. 5. 4 5. and they are chiefly two First before thou vowest consider consider I say thine owne strength whether thou be able to doe it and consider also the end that it be to Gods glory and consider the matter that thou vow not things vnlawfull and consider what may be the euents of thy vow for all vowes being made before the Angell that takes notice of all couenants it will be in vaine afterwards to pleade It was an errour thou wast mistaken God may bee angry at thy voice and destroy the worke of thy hands Be not rash therefore to cause thy flesh to sinne therein Secondly when thou hast vowed thy vow to God deferre not to pay it be sure thou performe it it is a grieuous offence to breake a lawfull vow Better it is thou shouldest not vow then that thou shouldest vow and not pay Thus of vowing Concerning the Oath when thâ—…u art called to sweare thou must obserue these rules First that thou sweare not by any thing which is not God Ier 5. 7. Secondly that thou sweare in truth that is that thy conscience know what thou swearest is true Thirdly that thou sweare in iudgement that is with due consideration of the nature of God and with sound deliberation not rashly diligently weighing all things that belong to the matter thou swearest about Fourthly that thou sweare in righteousnesse that is about lawful things and iust matters Thou must not sweare to doe vniust things as Dauid sware to kill Nabal nor must thou sweare about impossible things or about things that are doubtfull and vncertaine nor in the forme of thy oath must thou vse such words as bee contumelious to God or expresse not sufficient reuerence to the Diuine Maiesty as they that wickedly sweare by any part of Christ or such like CHAP. XVII Rules about Fasting THus of Vowes and Swearing Fasting followes Now if wee would keepe a religious Fast vnto God we must obserue these two Rules First wee must looke to the strictnesse of the abstinence of the day of our Fast for so we must abstaine from all sort of meate as well as one and from our costliest apparell and from recreations and vsuall delights We must keepe the day as we keepe the Sabbath in forbearing our owne workes Ion. 3. 6 7. 1 Cor. 7. 5.