children sicke and old folkes are excepted aâ—â—â— also such which by reason of the constitution of their bodies cannot endure fasting Rom. 14. Tit. 1.15 7 Wee must also come before the Lord in our meanest attire as a signe of our humilitie Ion 3. Est. 4. 8 Here must be a more solemne confession of sins both in generall and particular with more strong cries and grones to obtain pardoÌ„ for the same as also a more publike profession of our faith and apprehension of the fauour of God in Iesus Christ. Dan. 9.6.7 9 Lastly concerning plenty of teares and lementation putting on sacke-cloth bowing of the body and going crooked renting of garments lying in the dust Ioel 2. Mich. 1. couering the head with ashes c. These being rudiments of the Iewish Church are now left arbitrary in Christian liberty and are to bee vsed according to the manner of the Churches where we liue Math. 5.27 And this 1 Condemneth Popish fasting which admitteth delicate and riotous dainties howsoeuer it denie grosse meats 2 As also teacheth vs the true manner of fasting Fiftly obserue we the right Ends of fasting Which are 1 To subdue the flesh and bring downe the bodily lusts into subiection to the will of God Luk. 21.24 2 To stirre vp deuotion and attention to holy duties Luke 2.37 1. Cor. 7.5 So did Anna vse it because the heart and affections are lighter and in better order c. 3 To testifie the humilitie and contrition of our hearts namely our inward sorrow for sinne and worthinesse to bee cut off by the hand of God Ioel. 2.12.13 To this end do we deny our selues the vse of Gods creatures to signifie that wee haue deserued death which would fall vpon vs if we were not nourished by the creatures 4 To put vs in minde of our guiltinesse before the Lord that we are vnworthy to liue breathe the aire c. To these wee may adde the notable effects of Fasting which haue beene and are 1 Great blessings haue bene obtained and retayned to the Church 2 Grieuous iudgements haue bene kept out and remoued and turned into blessings Ion. 3. Iud. 20.2 Chron. 20. 3 Gods children haue beene confirmed and assured of their saluation 1. Cor. 9.23 2. Cor. 6. 4 And enabled the better to holy duties Act 1. Act. 14. and Mat. 17.21 5 And the like may the Church and Saints exspect in the conscionable performance of this duty to the worlds end 6 Satan this meanes is especially defeated and cast out Math. 17.21 And thus farre of the publicke vse of spirituall societie The priuate followeth which is seene 1 In the priuate exercise of religion in our families as Prayer Catechizing reading of the word Meditation c. Of which at large in the second part of the Dayly Sacrifice 2 In priuate Fasts and Thankesgiuings for family and personall yea in the failing of the Church for publike occasions also Wherein obserue 1 That they are to bee performed by the authoritie of the maister of the familie it being not lawfull for any priuate person therein vnlesse hee bee free and at his owne libertie to performe these duties to the hinderance of his ciuill Calling which is subordinate to the profite of his maister without speciall licence from him contenting himselfe otherwise with his inward desires and priuate times which are left him from his vocation vnlesse his master be meerely prophane and wil allow no libertie at all to holy duties then is he rather to submit to the chastisement of a wicked master then by neglecting holy duties to incurre the wrath of God Dan. 6. Eph. 6.1 2 These fasts are to be kept as Sabbaoth 3 That which is allowable in publik may here be faulty Namely shew and ostentation of that openly which we doe in priuate Math. 6. Thirdly spirituall societie is seene in holy conferences And that First betweene the Minister and his flocke This is necessarie 1 To breed acquaintance and so loue of the minister and consequently of the word 2 To enable vs the better to the vnderstanding of the word 3 To the better informing of the conscience and subduing of the affections thereto 4 To acquaint the Pastor with the 〈◊〉 of his flocke that so hee may giue vnto each his portion in due season Isa. 5.6 And this 1 Condemneth the Pride of Pastors who guilty to themselues of ignorance or prophanenesse refuse to conuerse with and resolue their people 2 As also the pride and security of the people who either are strange to their Pastors or rather vse them for worldly respects as Law Physicke Craft c. then for the resolution of the conscience Here obserue 1 To auoyde high and curious speculations 2 To reason of such things as concerne each others estate 3 And that not so much for desire of knowledge as conscience sake 1 That we conferre of our owne principally and not of others estates 2 That we auoyd as much as may bee speech of worldlinesse c. 3 That we conferre of spirituall things seasonably and within compasse 4 Though it be lawfull to speake of things indifferent yet we make choyce to speake of what directly concernes holinesse 5 That we meddle not with state or secrete domesticall occasions 6 That we be not discouraged if wee profite not by conference contenting our selues in the good purpose of our hearts that wee haue done the good will of God and that our labour will returne into our owne bosome or else we may do good hereafter 7 That wee entend the glory of God and each others profite 8 That we be swift to heare and slow to speake Iam. 5. The triall of holy conference is That 1 If our desire of profiting others grow cold through carnal ioy theÌ„ are we to suspect that ioy Act. 20. Ioh. 4. 2 That either both depart better hereby or else we at least haue the testimony of a good conscience herein and giue not ouer the hope of good successe 3 That wee so part with company as that wee be fit to be alone Thus farre of the spirituall vse of societie concerning principally the worship of God 2 The Accessory meetings concerning religion follow Namely such as tend to the furtherance thereof And that 1 In the establishing of truth 2 Conuincing of error 3 As also in the correction of the offend or by the discipline of the Church And these are either more generall 1 Such as are the generall councelles Synods and appointed and gathered by the Christian magistrate for the maintenance of true religion and the rooting out of heresies Here obserue these rules 1 That the Christian magistrate is the chiefe moderator 2 The word of God must bee the rule and Iudge Mat. 27. Ioh. 7. 3 The end must bee to mainethe vnity of the spirit in the bond of peace Eph. 4. Secondly some are lesse generall As 1 The nationall and prouincial Synods of particular Churches
in them And this is not alwayes but for a time to fit them thereby to their seuerall ends 2 Though hee punish not the wicked out of band yet he deferreth so as to ripen their sin that so they may be prepared to greater vengeance 3 And therefore he doth vs no harme when he doth correct vs to make vs better if wee were perfect we should not be afflicted 4 And if he seeme to do somewhat contrary to his law it is but an abridging of somewhat from his generall will by his speciall will 5 Giuing to each what is no way their due howsoeuer he giue to men of equall condition vnequall rewards 6 Yea though he hath promised and promise is debt and so due vnto theÌ„ euen in iustice yet is he not simply bound by man but by his owne will and so though the promise of creatures may be debt yet the Creators promise is not so 7 And therefore learne we to be iust in all our wayes as the Lord our God is 8 And condemne we all iniustice either in word or deed 9 And comfort wee our selues that seeing our God is iust therefore hauing laid the chasticement of our peace vpon his Son hee hath acquitted vs from the curse of the law and hauing promised in Christ vnto vs happinesse hee will performe it and giue vs patience to expect the same Heb. 10. Thirteenthly this God is True 1 Because he hath the true and certaine knowledge of all things Heb. 4.13 2 He neither willeth nor speaketh things repugnant nor contrary 2. Cor. 2.19 3 He faineth nothing nor deceiueth any man Rom. 3.4 4 He neuer changeth his mind Psal. 89.33.34 5 He ratifieth his sayings by the euent Math. 24.35 6 He loueth and commandeth truth to be kept in all Iohn 14.17.15.26 16.13 Pro. 12.22 Math. 24.51 And therefore 1 This condemneth Philosophie that acknowledgeth God to be true but they are to seeke where to find this Truth 2 This resolueth that if God foretell what hee meanes not to do he doth it not but conditionally Luke 24.28.29 3 If he bee said to deceiue the Prophets Eze. 14. It is not by infusing any euill quality but by giuing them vp in iustice to bee deluded by Satan 1. Reg. 22.22 4 And therefore that wee may not be seduced let vs obey the truth which we know and cleaue alone to the word for our information therein comforting our selues 3 That if the word bee taken away yet the spirit shall not bee denied if we shall waite vpon our God in conscionable obedience euen to leade and keepe vs in all truth and howseeuer 4 The world is full of faire words yet our God will alwayes ratifie his word by his deedes 2. Cor. 1. And perfect the worke hee hath begun in vs. Fouretenthly our God is Chast. 1 Because he is the most pure and vndefiled husband of his Church Ose. 2.19 2 His nature is most pure and free from all mixture 3 He is the louer and authour of chastity Malach. 2. 4 He doth most seuerely punish all vncleanesse both inward and outward Leuit. 18 24. 5 Hereby hee distinguisheth himselfe from vncleane spiris filthy diuels 1. Thess. 4. And therefore this 1 Condemneth the Atheist filthy person that coÌ„ceiues vnreuerently of God vnseemly of his word Psal. 50. So do some of the Canticles and other places and plaine speeches in the word As also those that iustifie fornication and condemne chaste mariage 1. Tim. 4. 2. It instructeth to imitate God in this holy grace and to vse mariage as a meanes thereto and an image thereof 3 It conâ—â—â—meth vs in our neere communion and fellowship with God Ephes. 5. 4 And comforteth vs that this bond shall neuer be dissolued Ose. 2.19 5 And withall aduiseth vs to auoide all Idolatrie and spirituall whoredome whereby especially we violate the diuine chastity 6 And resolueth vs why outward fornication and vncleanenesse do abound euen because of inward and spiritual whoredoms Amos. 7. Fifteenthly our God is mercifull 1 In that he will haue all men to be saued that are saued and reiecteth none but those that exclude themselues 2 And therefore deferreth punishment and inuites all to repentance Eze. 33. Exod. 35. 3 And to this ende applyeth himselfe to our infirmities both by inward and outward supplyes as his Spirit Word Oathes Sacraments and Miracles 4 Hee embraceth and deliuereth his Elect from sin and troubles Reuel 7.17 and 21.4 Isa. 49.15.54 5 And to this end when no other means could be found gaue his Sonne for vs. Iohn 3.16 6 And performeth all his promises freely notwithstanding our dayly failings Exod. 33.19 7 Yea he is exceeding compassionate and bountiful euen to his very enemies Rom. 5.10 8 And sanctifieth the affliction of his children to their exceeding good Rom. 8.29 9 Yea brings light out of darknesse 2. Cor. 4. turning our very sinnes to profit And therefore Though this doth not imply any carnall affection in God but rather an vnspeakeable liking or disliking of the Obiect yet doth it not chalenge the Lord to bee vnmercifull because he somtimes is sayd to reioyce in auengement seeing he onely reioyceth not in the punishing of the creature but in the execution of diuine Iustice. Pro. 1.26 Isa. 1.24 And though his Free and Great mercies be denyed to the wicked Psal. 51.1 Though his euerlasting mercy doth not belong vnto them yet is he more mercifull then they do deserue yea hee is more patient and bountiful then they do desire Psal. 73.7 And howsoeuer hee doth not saue all seeing he might do it yet is it his mercy that he saueth any and his mercy must not hinder his iustice and therefore he may not saue all Nay it is his mercy to offer meanes of saluation though the wicked may refuse them because howsoeuer hereby they shall not attaine saluation yet shall they bee partakers of such outward blessings whereby they measure chiefly the mercy of God and wherein they do repose their principall happinesse Againe though the Lord accept none into fauour without the satisfaction of his Sonne and therefore it may seeme he doth it not freely yet doth he both freely giue vs his Sonne and also giues vs faith to beleeue in him yea freely continues vs to bring forth more fruite that we may be perfect and entire wanting nothing And therefore seeing our God is thus mercifull 1 Let the mouth of iniquitie be stopped that blasphemeth his mercy by conceiuing it to bee vniuersall And reiecteth Gods mercy in reiecting the word and meanes thereof Or abuseth and traduceth the mercy of God by presumption apish imitation therof in sparing the wicked becaue the Lord spareth them 2 Let the mouth of misery be opened to praise the Lord in embracing his mercy in the meanes and that in time when it is offered freely let him approue himselfe to haue his portion therein by louing the Lord and shewing mercy to his brethren yet by renouncing his
cannot be done by any but an omnipotent nature Isa. 44.7 Psa. 86.8 2 He alone raigneth ouer all alone gouerneth all things hauing sole and supreme Maiesty and therefore can bee but one Esay 42.8 1. Tim. 1.17 Reuel 4.11 3 He hath greatest perfection as hauing the whole and all alone and therefore must needes be but one Psal. 89.7 4 Hee is onely Omnipotent therefore one Dan. 4.3 Because were there many they should haue power to hinder each other 5 Multitude of Gods either implies that each would be imperfect to rule all or else if one will suffice as being perfect the rest are superfluous 6 There can bee but one Infinite 7 Neither but one First cause 8 Neither but one Chiefe good And therefore 1 As this condemneth the vanity of the Gentiles and Papists that haue multiplied their Gods according to their Citties yea Houses yea Necessities yea Sinnes 2 So it reproueth our confusion and diuisions in diuine worship seeing as he is one God so must he haue one forme of diuine worship for substance though for outward manner and circumstance wee may vary according to difference of times places occasions necessities 3 As also it condemneth all hypocrisie in diuine worship when either the man is diuided seruing God with the body and keeping the heart to it lusts or it is presumed that we may serue God sufficiently with the heart alone though wee serue the Diuel and the time with the outward man Or else the heart is diuided in the seruice of God one part intending Religion and yet with the other the World is aymed at And 4 This instructeth to vnity vniformity in Religion according to the truth and to maintaine the vnity of the spirit in the bond of peace submitting variety of opinions to the rule of the word Gal. 6. And by variety of circumstance commending aduancing the vnity of the Church 5 As also it iustifieth the vnity in mariage that so there might be an holy seed Mal. 2.7 And so cōdemneth Poligamy howsoeuer it might be tolerated in the Church of the Iewes for some priuate respects which now are ceased our God more easily and freely Especially seeing this God loueth truth in the inward parts therefore he will accept the purpose of our hearts not imputing our failings Yea seeing he is one therefore he will not onely sanctifie the diuisions and differences of the members for the good of the whole but further also will heale euery member and cure euery infirmity that so wee may serue this one God wholly and perfectly And as this one God hath but one people as one faith and one baptisme yea one Sauiour for them and therefore will not giue his glorie to another so will hee shew himselfe still wonderfull in the preseruation of this his one Doue his loue and vndefiled gathering his stil frō out the cōtagions of the world bridling the world that it shall not roote his out yea ripening the world to it iust condemnation that so he may be all in all in his Saints and his Saints may bee possessed wholly of their full inheritance CHAP. V. Of the knowledge of God in Trinity WEll thus may wee knowe God by his Attributes and so it appeareth that there is but one God Now the second meanes to know him and whereby hee reueales himselfe vnto vs is the Distinction of Persons Now a Person is a thing Subsisting no accident or cogitation decree vanishing sound created quality or motion Indiuiduall not any generall but a particular One indiuideable Liuing not inanimate without life and vnderstanding not onely hauing sence Incommunicable not the Diuine Essence which is common to the three not the substance of mans nature or any other thing created which is communicated to the thing begotten therof or thence deriued Not sustained in another And so it is neither the humane nature of Christ because though this be Subsisting Indiuiduall Vnderstanding and Incommunicable yet is it no Person because it is personally sustained in the word so that it together with the Word is the substance of one Christ except it were subsisting in the word should not at all be Neither part of another therefore not the soule of man is a person because it is part of man though otherwise it be subsisting by it selfe intelligent and not sustained by another And therefore Hence first appeareth the difference btweene the Essence of God and the Persons of the Diuine Essence As 1 By the Essence we vnderstand whatsoeuer is common to the three persons in regard of their nature and absolute being considered seuerally by themselues and in themselues 2 By Person we must vnderstand that relation which is betweene them being compared together and the maner of their existence therein Briefly thus The Essence signifies that God is or rather that there is one and that eternall Deity The person is the manner by which that diuine Essence subsisteth in each seuerally As The Father is that Essence which is of himselfe and not of another The Sonne is the same Essence but not of himselfe but of the Father The Holy Ghost is the same Essence not of himself but of the Father and of the Sonne so that The diuine Essence is one the same to and in these three but To be of it selfe or of another to bee either of One or of two that is to haue that one diuine essence either of it selfe or communicated from another either of one or two this is the manner of subsisting which is three-fold 1 To be of it selfe 2 To be generated 3 To proceede And by this Are those three persons which are signified by the name of Trinity 3. The essence is absolute and communicable but the person is relatiue incommunicable And this differēce is to be maintained 1 That the vnity of the true God be not distracted or that The distinction of persons bee not confounded or that Any other thing be foisted into our beliefe vnder the name of person then what the truth of the word doth allow And therfore here first we must beware 1 That by the person wee vnderstand not simply either a bare Relation or Office as Sabellius dreamed 2 Much lesse as Seruetus did a forme or visible representation of anothers shape and gesture But by Person 1 Must bee vnderstood a thing subsisting from others to which it is referred distinguished truely from them by an incōmunicable propriety as 1 begetting 2 begotten or proceeding not the office or dignity or degree of begetting begotten or proceeding 2 The person is not a thing abstracted or separated from the essence which is common to them neither is the essence a fourth thing separated from the persons but euery person is the same entire essence of the Deity onely the persons are distinguished from each other the essence is common to the three 3 The diuine essence hath not that respect vnto the persons as the 1 Matter
confesse our sinne vnto man in that hereby we may cleare others and giue glory to God Ios. 7. 2 Hereby also we ease our own soules Psal. 32.45 Iam. 5. 3 Wee magnifie the mercies of God in recounting how vnworthy we are 1. Tim. 1. 4 We stay vp others that haue beene ouertaken with the same tentations c. 2. Cor. 1.4 But here obserue these cautions 1 We are not bound to accuse our selues to the betraying of our innocency or the truth of God or his children Math. 17. 2 Wee may not open our infirmitie to the disgrace of our calling or offence of others 3 Wee must take heede of hypocrisie as if by acknowledging our vilenesse wee would be counted conuerts as Esebolius did 4 That we labour to hide what we haue laid open by casting our burthen vpon Iesus Christ. 1. Tim. 1. Thus may we speake of the euill that is in vs. And thus much concerning the persons of whom we must speake Concerning things to be spoken obserue 1 That we cannot speake of all because we know but in part and thereof it is vanitie to presume thus 1. Cor. 13. 2 That we may not speake of al we know Because 1 Some things are knowne to vs which are neither fit to be done nor spoken as the vaine thoughts of our owne hearts 2. Cor. 12. 2 Some things are lawfull to bee done which it is not lawfull to speake of as the secrets and necessitie of nature Iudg. 3.24 3 Some things are lawfull but not fit to be spoken such as either exceed the capacities of those to whom we speake or are not sutable to them 2. Cor. 12. Hebrew 5.11 1. Cor. 14. 3 We must speake what we know but with these conditions 1 That wee keepe our selues within the compasse of our callings 2 That we speake from the holy purpose of the heart 3 That wee labour herein the glory of God 1. Cor. 10.31 4 And also the good of our neighbour Ephes. 4.29 5 Yea our owne increase both in knowledge and holines 1. Cor. 14 26.40 6 Obseruing the fitnes of time place persons c. Thus may we speake of such things as do occurre And thus farre concerning the matter of our speech Touching the manner therof First Our speech in generall must bee gratious which is when the graces of God imprinted in the heart are truely pictured in the tongue Col. 4.6 Hence it followeth 1 That all rotten and vngratious speech is disclaimed 2 No vice must bee spoken of but with dislike Reuel 2. 3 No gratious speech but from a gratious heart Secondly Speech is then gratious when it is seasoned with wisedome Act. 2.4 And this is when our speech is applyed 1 Fitly to times places persons circumstances Prou. 19.11 Pro. 10.31 Esay 50.5 20 When it profits most to the good of mens soules 3 When it turns not to the hurt of the speaker 2. Tim. 2.16 4 When it proceeds from a wise and vnderstanding heart Eccles. 12.11 Hence is disclaimed 1 All foolish talke wanting reason and conscience Eph. 5. 2 All carnall counsell of worldlings whatsoeuer shew of wisdom it hath in it 1. Sam. 17. 3 All vnseasonable and vndiscreet communication 4 All mysticall or curious conference c. 1. Tim. 6.20 A second holy property of speech is 1 Truth and fidelitie Ephes. 4 25. And it is discerned 1 When wee know what wee speake vpon a sure ground 2 We speake as the thing is the whole truth and no more 3 And as himselfe thinketh plainly thereof not out of others conceits 4 And also to the minde and purpose of him that asketh 5 And that to haue the trueth boulted out not obscured 6 When wee stand to that wee haue spoken and promised which that we may doe Here consider diuers euidences and bonds of truth As First A simple assertion which is either 1 A simple affirmation Yea Yea. Math. 5. 2 Or a bare negation Nay Nay Here obserue 1 That in a doubtfull case wee must adde vnto our affirmations these qualifications As I thinke As I take it because wordes thus spoken if they proue true they shew the modesty of the speaker If false yet they saue his credite as shewing that there is not a purpose to deceiue but onely that we were deceiued 2 Another euidence of Truth is an asseueration wereby we doe vehemently deny or affirme a 3 Consider wee the matter of an oath 1 It must not onely be true but so knowne to vs. Ier. 4.2 2 It must bee honest that wee sweare to 3 It must bee a truth of great importance 4 Obserue wee the manner of an oath as 1 It must be made in the onely name of God 1 By inuocation of his name to witnesse the truth of what wee sweare 2 And to blesse vs therein 2 By imprecation against our selues wherby we bind our selues if we deceiue to the vengeance of God 3 It must be done not rashly but with great aduisement 4 And also with great reuerence and feeling not without prayer vnto God to guide the heart Eccles 9.2 Fourthly The true and lawfull swearer is indeede 1 The regenerate man who hath right in this seruice and knowes how to vse it aright Rom. 2. and none other 2 And he must also haue a particular calling to this seruice 3 Here learne that though the party in regard of his generall calling might not sweare yet his oath being made is lawfull if hee haue a ciuill calling thereto and may be takeÌ„ howsâ—â—â—euer the swearer herein be not iustified 6 The right vse end of an oath is 1 To end controuersies between man and man and free those that are wrongfully accused 2 To cleare our innocency before men Heb. 6.16 3 To prouide for the infirmities of men 1. Sam. 12.5 Gen. 31.53 4 To witnesse a truth vnto men And to 5 Binde our selues more constantly to the seruice of God Neh. 10.1 Chron. 15.23 Sixtly Consider we the parties before whom we may sweare which are 1 The Magistrate who may lawfully exact an oath 2 To a priuate man we may also sweare to bind contracts 3 The Master may require an oath of the seruant Genesis 24· and so the father of the sonne the husband of the wife c. one friend of another Seuenth Obserue we the time of an oath which is 1 In a case of necessitie when witnesse faile or words will not be taken Hence it followeth 1 That we need not sweare when the partie to whom we sweare is not willing to accept it 2 And neither also if the matter may bee cleared by any other lawfull meanes Eightly Learne we how an oath binds 1 If it be imposed by him that may lawfully giue it 2 If it be made of things lawfull 3 If it tend to our owne and neighbours good 4 When Gods glory also is preserued thereby 9 Wisely consider we the abuses of an oath which are
cut off idle interruptions and vaine cauils 7 Not to powre out all our mindes at once but to keepe some what till afterwards Prou. 29. Here is to bee auoyded 1 Pride to heare a mans selfe speake 2 The fruit thereof namely First Obscurity Secondly Affectation 2 We must auoid tempting speeches whereby wee may siâ—â—â—â—â—â— and vndermine others 4 As also that spirit of contradiction whereby thwarting oothers and contradicting euery man Heresie and Atheisme is bred and maintained 5 We must also refraine bitternesse and captious taking vp of our brother a fault incident to briefenesse of speech 6 As also wee must beware of sottishnes and inconsequence of speech while happily we thinke to shewe our skill in breuity Hitherto appertaine 1 Restraining of our passion by interrupting our selues if by course of speech wee grow into an heate 2 Correcting our selues by silence wherein we haue mis-said 3 Contracting our matter into the briefest forme of words 4 Disposing it methodically to the best capacity of the hearer An eighth grace of speech is Wisedome 1 That we minister a word in due season Isa. 50. As comfort to whom comfort belongs and when he is fit for comfort being throughly humbled and so reproofe 2 That we submit subordination to the best ends 3 That we affect not words but labour to expresse our matter in the fewest and plainest 4 And also neglect not to ascribe what in ciuility belongs to each And 5 In charity ascribe for religion what is outwardly apparent leauing the heart to God 6 Not iudging peremptorily of any though his estate bee outwardly desperate 7 Neither discouering our owne good or euill but when as before we heare a calling Generall Rules to be obserued herein 1 That what is here spoken of Speech is to be vnderstood also of Writing in which all these graces are to be practised and vices to be auoyded 2 That in all kinde of speech as well Latine as English c. exemplary as wherein though the phrases of other tongues may leade vs to prophanesses yet we must auoyd them As in Grammer Would God I did c. Hitherto of speech Now because wee cannot speake well vnlesse wee know also how to hold our peace wee are therefore in the second place to consider of silence Here obserue 1 That the Rule of silence must be Gods word 2 Matter of silence concernes God our Neighbour our Selues 3 Persons before whom 4 The end wich is Gods glory ours others good Things concerning God are 1 His secrets which wee know not and therefore are to admire them in silence Deut. 29.29 2 His strange and extraordinary workes which wee may not speake boldly of but rather in silence wonder at Iob. 36.37 Leuit. 10.3 3 We are to conceale the mercy of from God obstinate sinners 4 We are to conceale his iudgements from humbled sinners 5 We are to be silent at his corrections Psal. 39. hereby shewing our submission to his will 6 Wee are to yeeld to the knowne truth and in silence to glorifie God Act. 11.18 Touching our Neighbour obserue 1 That we may conceale some truth from him not being demanded yea being questionâ—â—â—d we may conceale either the whole or part Prouided that it do not 1 Hinder Gods glory 2 Or my neighbours good Truth in the whole is to be concealed 1 When the speaking of the least word is hurtfull as for example the father and sonne lieth sicke at once the sonne dieth first the father asketh whether the sonne be dead or no if it bee said No an vntruth is told if yea the fathers life is endangered therefore silence is best 2. Sam. 12. 2 When the reuealing thereof indangers the life of the innoceÌ„t and therefore I am not to reueale my brethren in affliction nor to be compelled thereto by oath Prouided first that the authority requiring this bee vnlawfull 2 The thing I conceale bee not in it selfe euill but so mistaken 3 That in the concealing of it I preferre not a priuate before a publicke good Truth in part is to be concealed when I speake a part of the truth but not the whole 1. Sam. 16.1 23. Ier. 38.24 Exod. 5. Act. 23.6 Q. When I am demanded may I answere in part Yea so 1 I purpose not to deceiue 2 Content the minde of the answerer Secondly I am to conceale the infirmities of my Neighbour vnlesse as before we be called of God to speake Prou. 17.14 Prou. 19.11 3 All vnseemely matters 4 Such as concerne vs not 5 And such as are aboue our reach are to be buried in silence 3 Ministers must conceale the infirmities of their people vnlesse they be otherwise vnreclaimable 4 Magistrates secrets of state least the enemy know them Concerning my selfe I am 1 To conceale mine owne secrets Iud. 14. or else if need be tell those that are faithfull of silence concerning my selfe 2 That which thou wouldst haue no man know tell no man As for the persons before whom wee must keepe silence they are 1 The malicious enemies of religion Mat. 7.6 Mat. 27.14 Ps. 39.2 2 Before Magistrates in open Courts Act. 24 10. till we be bidden 3 In the presence of our elders and betters Iob. 32.8 4 Fooles and pratlers are to bee humbled and conuinced with silence Pro. 26. Thus farre concerning the guidance of the tongue The sixth and last part of this Girdle of truth containes the fitting and conforming our outward actions to the will of God which is performed 1 When they proceed from a true ground 2 And are to be performed true meanes and a holy manner 3 When they aime at a right end The ground of all good actions is faith in Iesus Christ. Rom. 14. Heb. 11.6 1 Assuring vs that our persons are accepted of God and so our Gods meere mercy in Iesus Christ. Phil. 3. 12 That we bee that we seeme to bee 13 That wee make conscience of the least as well as the greatest 14 That we prouide things honest before men as well as in the sight of God 15 Distrust the goodnes of that worke in wâ—â—â—ich thou hast not a contrary tentation 16 Especially if thou beest not rowsed with an imputation of hypocrisie 17 That we measure not the substance of wel-doing by particular actions 18 That the rule for approbations of our actions be the acceptance of our persons in Christ not any perfection that is in theÌ„ 19 That in all well-doing wee discerne a kind of foolishnesse in regard of the wisedome of the world and of the flesh 1 To be abased in our selues 2 To giue God the glory 3 To try the sincerity thereof in regard of the opposition of the world 1. Cor. 3.18 The end of our actions is 1 That whatsoeuer we do it be done to Gods glory 1. Cor. 10.31 and this is performed 1 In sanctifying and auspicating them by prayer inuocation of the name of God 1. Tim. 4. 2 In
strengthen thy selfe especially by the meditation of the sufficiencie of thy Sauiour who now suffers with thee and in whom thou shalt bee more then a conquerour 5 Intend thy calling more carefully and conscionably Eph. 5.15 6 Renue thy repentance and vowes to God more effectually Psa. 116. for the present motions and prouocations to euill 7 Dispute not with Sathan neither play with the flame but flye away with Ioseph though thou leaue thy coat behind thee Iam. 4.7 Gen 39.12 8 Labour not so much to auoyd the outward act as to haue thy heart purged from the euill thought Psal. 51.2.10 9 Esteeme it thy greatest happinesse in this life to be free from the rage and slauery of sin And 10 Magnifie in thy iudgement their condition who are constantly maisters of their owne corruptions 11 Submitting thy selfe rather to any punishment if it so please God then to yeeld to the tentation Mat. 5.29 12 Remembring often with feare and trembling what thou mightst bee brought to by this â—â—â—entaâ—â—â—ion if God should leaue thee And looke for one temptation in the necke of another 13 Yet faint not in thy resistance but perseuer constantly and by Gods mercy Sathan shall flye away Iam. 4.7 Mat. 4 14 Faile not to be thankfull vnto God for euery little occasion of auoyding the tentation or conquering the same Here at no hand giue way to corruption or deferre repentance 1 Because thou hast no certainty of thy life 2 Nor assurance of the renuing and returne of Gods mercy if once thou refuse it Pro. 1.24.25 3 The sooner thou returnest the surer will be thy acceptance and the more sweete and beautifull thy after conuersation 4 Yea thou shalt more encrease Gods kingdome and so gaining God more glory prepare thy selfe to greater glory If Satan preuaile and thou are foyled and therefore now thou must speedily rise againe by repentance To this end consider 1 Thy estate in grace which must be renued by repentance Psal. 51. 2 Gods mercies which are aboue all thy sinnes Psalm 103.8 Exod. 24.16 3 The effectualnesse of Christs sacrifice daily cleansing thee from sinne 1. Iohn 1.7 4 And that still thou liuest by faith aboue the sence of thine owne present state Rom. 1. yet stil refreshing thy selfe with 5 Thy former experience how thou hast recouered Psa. 77.5 And so practise thy raising vp in this manner First view thine iniquity in the glasse of the Law to bruise thine heart and there thou shalt finde what an euil and bitter thing sin is Ier. 2.19 2 Secondly hereupon apply that knowledge vnto thine own soule by the power of Conscience assisted by the Spirit of Bondage and proceed to iudge thy selfe concluding that thou art guiltie of eternall death And hence will follow compunction and wounding of the heart Act. 2.37 3 The heart being thus wounded that thou maist bee kept from despaire view thy selfe secondly in the glasse of the Gospell that the bruised Reede may not be broken by considering what a bitter and yet pretious ransome was paid for thy sin Mat. 20.28 4 Hereupon make application vnto thine heart by the worke of Conscience renued by the Spirit of Adoption raise vp thy selfe with this assurance that though thou art a sinner yet Christ is thine and thou hast pardon of thy sinne and shalt haue life eternall in him Mat. 11.28 Math. 5.3.4 Luk. 15.2 Cor. 7. This application worketh two contrary effects 1 Thou shalt reioyce that thy sinnes are forgiuen thee in Christ Iesus 2 Thou shalt be sorrowfull tâ—â—â—at thou hast displeased so good and gratious a Father And this sorrow is expressed First by iudging thy sinne before God in the Court of thy Conscience And this iudgement consisteth 1 In conceiuing the foolishnesse of thy sinne to crosse the wisedome of the flesh and condemne the same 2. Sam. 24. 2 In examining thy sinne and taking a more particular notice thereof Psa. 51.4 2 Confessing it Psalm 32.5 And that 1 With griefe and detestation Esay 37. 2 Particularly not generally not onely so farre as thou knowest confessing herein thy knowledge to be short and yeelding vp thy vnsearchable heart vnto God Lord clense me from my secret sinnes Psa. 19. 3 Against thy selfe not excusing or diminishing not laying the fault vpon God the creatures c. but blaming especially that corrupt fountaine of thy heart herein Psa. 32.5 Psa. 51. 4 Vnto God not vnto Angels or Men c. who only is able and ready to forgiue Psal. 103. Thirdly thou must condemne sinnne and this is done 1 By acknowleging what is dâ—â—â—e vnto thee for it namely shame and confusion of face for euer 〈◊〉 9.6 Daâ—â—â— 2 Professing thine owne vilenesse and vnworthinesse of the least of Gods mercies Iob. 39.16 3 Iustifying God in what hee might do and submitting thy self vnder his mighty hand Ely 2. Sam 2. Dauid 2. Sam. 16. 4 Execute vengeance on thy selfe for thy sinne 2. Corinth 7. in this manner 1 Lie downe in thy confusion and couer thy face with shame Ier. 3. Luk 18. 2 Abhorre and detest thy selfe in sackcloth and ashes Iob. 42.6 3 Haue indignation and zeale against thy selfe for offending so good a God 2. Cor 7. Peter wept bitterly Psal 73.22 So foolish c. 4 Grone vnder the burthen of thy flesh and desire to bee rid of it Rom. 7.21 5 Possesse a broken heart for thy sinne all thy life long Psalm 51.17 6 Refraine thy selfe from lawfull comforts Ioel. 2. 7 Impose all meanes of mortifiing thy rebellious flesh as feare of thy selfe lest thou fall againe Pro. 28.14 8 Mingle thy drinke with thy teares and in thy greatest security let the remembrance of thy sinne awake and rouse thee vp Psa. 51. 9 Desire euer after more carefully to please God 2. Cor 7. 10 To this end preserue a record of thy sin and retaine some monument thereof with thee 11 Consider often what punishments thou hast felt for sin 12 And let the day of thy death and appearing before the iudgement seate of Christ bee alwayes in thy minde make thou sure account of it and daily make ready for it 2. Pet. 3. 13 Cease not crying out against thy corruptions and complaining vnto God of thy rebellions that he may strengthen thee against them Psa. 119.49 14 Binde thy selfe by the oath and by the curse to forsake all sin and to continue constant in the seruice of thy God Ezra 10.3 2. Chro. 15. 15 Reproue sinne boldly in others and plucke them out of the fire Iude 23. though thou beest scorcht for thy labour 16 Suffer affliction as a good Souldier of Iesus Christ and prepare thy soule vnto tentations 2. Tim. 2. Thus shalt thou cut off sin and happily preserue thy selfe in a constant course of godlinesse For thy better instruction herein 1 Call to minde what before is deliuered in the sixth part of the Girdle of Truth concerning Holy Actions which may helpe thee both in the true knowledge of God
most absolute patterne and not onely for the truth of holinesse but for such a measure as we are capable of we follow hard thereafter 1. Cor. 11. 1. Pet. 1.18 5 Though wee faile in practise yet wee stand firme in iudgement what should be done and iudge our selues especially for failing herein 6 And are so farre from excusing our selues in any such stinted measure as the world approueth either that wee may not presume to be as such haue beene or else that it is needlesse because we haue not the like imployment or vnreasonable because wee haue not the like gifts or it will be sufficient if wee attaine to such a measure as the time multitude examples of leaders do prescribe These leaden rules I say and carnal pretences are so far from preuailing with the saints in their measure proposed that they are bold so farre to endeauour as the meanes are supplyed though in their practise they are short of their endeauour and howsoeuer the world shall be contēted with such a measure as may serue to commit sinne more greedily and hide it more dangerously Yet doth the vpright heart still cleaue to the word for the scantling of his sincerity he submits to the word for his failing therein he encreaseth in knowledge that he may still grow in grace and so by a further sight of his corruption is dayly sent out of himselfe that so hee may obtaine new strength in Christ to goe forward in weldoing And so the child of God growes strong in the grace of God 2. Tim 2.1 1 And that by being dayly broken by the power of the law seeing his damnable estate and so driuen out of himselfe vpon the meere mercy of God 2 By enduring afflictions patiently that in the experience of the changings in himselfe he may haue more experience of the vnchangeable loue of God 3 To this end he must dayly discerne his inabilitie to any good that so hee may interest himselfe in the merit of Christ. 4 And he must renounce all other strength of wisedome riches and that he may finde more comfortably the power of God Ier. 9. And to this end he hath many gratious helpes As especially The vertue and power of his head and Captaine Iesus Christ who grew in grace and is now perfected in glory to make vs perfect Ioh. 17. Heb. 12.2 2 The example and furtherance of the Saints which haue gone before and do accompany him therein Heb. 12.1 3 The continuall light of the word and spirit both informing in the present estate truth of our as also discouering what wee should and shall be 4 The experience of former grace quickning faith and so sending to Christ. 5 As also experience of former failings spurring forward throgh an holy shame and indignation to recouer and redeeme the time 6 The time lost before and therefore now much more to bee redeemed The time to come not in our power vncertaine 7 The encrease of glory answering the encrease of grace The triall of our increase of grace is 1 If we haue fully subdued some sinnes so that wee neuer fall into the purpose or act of them again as harted of God expressed by hatred of his word and Saints reiecting of Christ and his merite and the effects thereof 2 If wee finde such sinnes most weakened vnto which heretofore we haue bene most addicted 3 The more we grow wee shall be sure to haue more tentations more oppositions of the world 4 The more wee discerne and are humbled in the sence of corruption the more wee grow in faith and so in grace 5 The more we are enlaged for the good of others soules the more is the loue of God shed abroad in our hearts 6 The more lowly and meeke and patient we are the more hath the spirit of grace and compassion preuailed in our hearts 4 That for the vse thereof wee haue deserued to be vtterly stripped of the blessing Yea To be cut off finally from euer enioying any further mercy of our God Yea To haue deserued all contrary plagues to encrease our damnation Yet still ascribing vnto Iesus Christ the glory of his sacrifice That through him we haue obtained right in all Gods blessings And grace so to vse them as that in Christ they are accepted That our persons are accepted aboue the worth of our obedience That in Christ wee shall grow and so attaine to perfection This is thankefulnesse And it is necessarie 1 To testifie and renue our right in each blessing 2 To gaine thereby assurance of heauen 3 We condemne the wisedome of the world which thinks it basenes to be thankful or some imputation of ill desert vnworthines 4 We encrease them and make them pledges of heauen Psal. 67.6 5 We do ease our selues of much begging and so approch to the life of glory 6 We acknowledge God to bee the giuer and blesser of them 7 We do answer the ende why God bestowed them on vs. Deu. 8. 8 And do by this duty performe a most principall part of worship glory to our God Psal. 50.23 9 Security and hardnesse of heart is hereby preuented 10 Our faith in God is confirmed and encreased 11 Spirituall pride and hypocrisie is ouer-mastered 12 The certaintie of our saluation hereby pledged and confirmed 13 Wee haue our conuersation in a most speciall manner in heauen 14 Our account made readie and so we prepared to meete the Lord. 15 It is hardest to be performed and therefore most excellent 16 We are hereby humbled so fitted for further blessings 17 This is the end to which all other exercises of religion are directed 18 Hereby wee glorifie God as God Rom. 1.22 19 And so being dayly abased in our selues we are prepared vnto glory And it is to be performed dayly 1 Because we dayly receiue good at the hands of God Lam. 3.23 2 And by this means shal preuent many euils which daily do assault vs And this duty is performed on this manner First The heart must be prepared And that 1 We must be rauished with the greatnes goodnes of the Lord. 2 With sound notice of the blessing both concerning the truth thereof as also the woorth of the same conceiuing more excellently of God then we possible can see him by his blessings Ps. 47.7 3 True humility for the same by serious meditation both of the Maiesty power and goodnesse of God and also of it owne vnworthinesse Gen. 32 4 As also it must be purged by a setled purpose of not offending so bountifull a God 5 And with an holy perswasion that we haue receiued the benefit in the fauour of God through Iesus Christ. 6 And lastly with an holy desire to set forth the glory of God 7 As also it must so bee filled with the present blessing as that still it hunger after greater graces 2 The mouth must speake of the mercies of God And that 1 Reuerently and holily not lightly or